CHRIST'S CHECK TO S. Peter for his curious question, out of those words in Saint john: Quid ad te? Begun in Paul's Church on S. john's day the Evangelist. 1597. out of part of the Gospel appointed for that day, and prosecuted the same day this year 1598. in the same place, and else where at other times in six several Sermons.  
AT LONDON Printed by P. S. for Cuthbert Burbic, and Thomas Gosson. 1599   

To the Honourable, the Right Reverend father in God, Richard, by God his providence Lord Bishop of London, a careful and most faithful guardiant of his Church, L. B. most humbly wisheth, in this life all the graces of God's spirit, and in the life to come the glory of his kingdom.  
THose two daughters 
a Goe 29, 16  of Laban, Rahel, and Leah by which the 
b ●reg. in Ezech.  father's shadow forth the lives active and contemplative, me thinks may be taken for a lively resemblance of the world's two ages, the old world, and this we live in. For as Leah the elder of those two sisters, 
c Goe 29. 17  was blear-eyed for the sight, 
d Goe 29. 31  but fruitful in her womb, so was the old world something dim sighted: she saw 
e Num 24. 17  the star of jacob, but it shone not clearly to her, she beheld Christ jesus, but it was a far off with Balaam: yet was she fruitful to the God of jacob, she brought him forth great plenty of good works, than men were 
f Gen. 6, 9  just as No was, and walked with God, 
g Goe 5, 22  as Henoch. Eye hence it is that amongst the Gentiles who knew not him which is 
h just. lipsi. polit. lib. 3 cap 1  Minerva vera, the 
i 1. Cor. 1 24  eternal wisdom of God his father, and which had not received, nay, which had not 
k Act. 19 2  heard of the holy Ghost, yet for external virtues they lived so well, as that with 
l Caelius Rhod. antiquar. lib. 16. cap. 12  Socrates they have left unto posterity Christianae sanctitatis imaginem quandam, such worthy precedents of uprightness and justice, as we that are Christians, may vouchsafe them imitation. And as Rahel the younger was 
m Gen. 29 17  well eyed, very beautiful, yet 
n Goe 29, 31  barren in her womb, and brought forth no children: so is this latter age, quick-sighted exceeding full of knowledge (for a great light is 
o Matt. 4 16  risen to us which sat in darkness) but (alas) her womb is barren she wants at her knees those blessed twins 
p Luk. 1, 75  of holiness, unto God and righteousness towards men. I need not accuse her, the Poet long since told it, that aetas parentum, was peioravis, in the 
q Horatius' car. lib. 3 ode, 6  race of obedience, our fathers were left far behind their ancestors, as 
r 1. Cor. 9 24  Peter was of john when they ran to Christ's Sepulchre; but I may well add, tulit nos nequiores illis, that if the jews 
s jere. 7, 26  in josiahs' days, do offend in small trespasses, their children will be apt to heap greater transgressions. Of which general dissolution and defect of true holiness, the jest cause is not that vain idle Curiosity, which at this day the world so much affects in knowledge. For the devil 
t Mat. 13 39  that envious man which 
u Mat. 13▪ 25  would not have the seed prospero, used this as his first engine to bring man to disobedience; when he told Eve, that her 
a Gen. 3, 5  eyes should be wonderfully opened, and that by knowing all things, at lest she should be Godlike, & so 
b Bernard. de gradib. humilitatis.  offerendo prohibitum, & auferendo concessum, dum pomum porrigit paradisum surripit, brought her to an evil match, to change Paradise for an apple. And so even to this day he assaults us her offspring, For as the sun in the firmament by his influence in the beams, transfuseth to the earth both his 
c Eccle. 23 19  light and 
d Psa. 19, 6  heat: so hath this bright sun, the 
e Mala. 4. 2  sun of righteousness Christ jesus, both his 
f Psal. 119 105  word to enlighten us, and 
g Luk. 24 32  his spirit to inflame us: and therefore as the windows of Salomons rich Temple 
h 1. Kin. 6. 4  which were exceeding spacious and large without, every one turns his soul's eyes to receive his cheerful light, with 
i Psa. 13, 3  illumina meos oculos, Lord give me understanding: but as the flower which from that planet hath his proper name, (God knoweth▪) there are but few which open their sinful hearts, to entertain the warm heat of his blessed spirit, with 
k Ps. 119, 5  utinam sic viae dirigantur meae. O that my ways might once be made direct. Which custom in the ministry 
l 2 Tim. 1. 6  tendeth no ways possibly to edification, it engenders needless questions, but gets not lively faith. For as in Christ's time, 
m Math. 23 23.  the Scribes and pharisees, whilst they tithed mint, cummin, and anisseede, passed over mercy and judgement, weighty points in the law: so also in latter times 
a Hierom. in epist de duob. filiis.  dum nugastenemus, & opinionum riwlos consectamur, ipsum veritatis fontem amittimus, many whilst they have spent not their hours by the glass, but the years of their lives in questions of ceremony, and but matters of circumstance, have omitted that, which Solomon once said should be both the sum and substance of a preacher, 
d Eccl 12, 13.  to bid the people fear God, and keep his commandments. And for the multitude, the children of the church, how much this infirmity preiudiceth their hearing▪ that they follow nice scruples neglecting greater duties, that one example of the Ephesians may admonish us 
e Act. 19, 20.  amongst whom it is said, the word of the Lord did grow mightily, and through Paul's industrious preaching, at length did much prevail, 
f Act 19 19  but not till the books of curious arts were burnt, and they which professed them had left those studies. If then this curiosity be thus obnoctious both to the prophets and the people, that counsel of jesus the son of Syrack is requisite for these our days, 
g Eccl. 3, 22 23  where he bids us not seek out things which are too hard and high for us, but look what God in his law hath commanded us, and think on that with reverence to perform it. For advancement of which rule given by the wise man, having of late time fallen into a reproof of that sin, by occasion of a scripture which I handled in Paul's church, which was part of the gospel appointed for that day, I have conceived hope through the mercy of our God, that by publishing these exhortations, to which by some I have been requested, he that hath all men's hearts in his hands, and winds them at his pleasure, as the rivers in the south, will so turn and guide the hearts of his people, that from henceforth they shall not with 
Luk. 10. 40  Martha in the gospel, cumber themselves with things less necessary, but with Mary choose the best part, that one thing which is requisite. In which my endeavours to accomplish this desire, by the blessing of god upon these few short sermons, (which I sand forth as harbingers to make way for others that I intent as motives in the like kind of morality) I have thought it my duty in all humble lowliness, and obsequious reverence, to offer these the first fruits of my slender labours, as the churches due▪ to your honourable good Lordship, unto whom specially (next to that Right reverend and most gracious Lord, my Lord of Canterbury's grace, who for holiness and learning, is our English Churches glory) I doubt not, but all of us stand bound in conscience, to yield both entire obedience and reverence. Wherefore not this only, but myself for ever in all such services, I both submit and commend to your Lordship; for whom I will not cease to solicit God by prayer, that from this tabernacle, on which you wait in this honourable city (the king's seat, the kingdom's beauty) there never may departed the two complete tables of the blessed testament, nor the golden pot of the heavenly manna, nor Aaron's rod by your hands well managed. And thus in all duty I humbly take my leave, from Clarkenwell the first of january. 1598.  
Your honourable good Lordships most devoted remembrancer in his prayers. LAURENCE BARKER.   

Christ's check to Saint Peter for his curious question. Out of the 21. Chapter of S. john's Gospel, in the midst of the 22. Verse.  What is that to thee? 
THe five senses of our body, stars of this lesser▪ world, which 
a Celius Rh● do. antiq. lect. li. 13 cap 2.  were ordained for trusty intelligencers to the soul, should be as the 
b judg. 18. 2  five spies of the tribe of Dan, to discover unto us the celestial Lachish which admits 
c jud. 18. 7 10  no trouble, and affords all blessings. For such is that mountain of our eternal happiness, 
d August.  Vbi nihil obest, nihil deest, nihil affluit, nihil defluit; a place of most divine, most unspeakable contentment, where no evil thing is lurking, nor good thing lacking, nothing wanteth, nor nothing wasteth. And thus (though not by nature but by gracious wonder) did the sense 
e Mat. 17, 4  of seeing in Peter, james & john, give them a sweet glimpse of heavens glorious kingdom, when betwixt Elias and Moses on the mount with his Sun-bright countenance, and resplendent robes, they saw Christ jesus as he was transfigured. And thus did the sense of hearing in that 
f Act. 9, 15  chosen vessel Paul, make the 
g Eccl. 12, 4  quicke-discerning daughters of Music before times unacquainted with such heavenly accents, 
h 2. Cor. 12 4  partakers of that language which they speak in Paradise. But I know not how these officers of the mind, though employed in a service of such importance, are every one subject, (as 
i Albertus Patavinus dom. 1. in quadrag.  Albertus hath observed) to five corruptions, as many as themselves are. As (omitting the rest, to instance in the sight, 
k julius Scaliger de Subt. Excer 37 sect. 32.  qui seen scit primus, which when the soul goeth to rest bids us first good-night) every one experimenteth it in the current of his life, that the two eyes which 
l Mat. 6. 22  should be windows for this clayey tabernacle, to let in light the spirits comforter, oft-times as false doors receive sin into the soul, for Vitiis in animum 
m Quintil. declam. 1  per oculos est via, iniquity through the eyelids can glide into the heart. This made David entreat God 
n Ps. 139. 4  the builder of this frame, that he would shut up, or 
o Ps. 119, 37  keep close these passages to his soul, lest otherwise vanity should get entertainment. He knew belike that which I must speak, that this sense maketh default when the eye her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is either wandering abroad, or wanton at home, longeth for things forbidden, or devoureth all she seethe, or else prieth too narrowly into hidden secrets.  
By the first she failed 
p Gen. 34, 1  in Dinah whose eyes were no house-doves, but must needs be gadding out of Succoth into Canaan. By the second she erred even 
q Act, 13▪ 22  in David though so holy, whose eyes 
r 2. Sam. 11 2, 4  glancing forth their beams on Beth shebas fair beauty, made their reflection on his heart with hot burning lust. By the third, she offended in the first woman that possessed her, who seeing the fruit of the forbidden tree, 
s Gen. 3, 6  lovely to the eye, and like to please the taste, longed till she was fingering that interdicted fruit, and ceased not, till believing the devils 
t Gem. 3. 4.  non moriemini, tush woman build on my word, ye shall never die for it, she made us all obnoxious to 
u Goe 2. 17  morte morieris, till she had left a double death, as inheritance for her offspring. By the fourth the sight trespassed in 
x josh 7, 21  Achan, the son of Charmi, where meeting with so rich an object as a Babylonish garment, certain shekels of silver, and a wedge of gold, she so sharpened the appetite of his dropsie-thirsting soul, that but that treasure, nothing could suffice her. By the fift and last way, she misled the men of 
b 1 Sam. 6. 19  Bethshemesh, whose eyes she made curious to search the holy ark, for whose lest touch (though well meaning) god 
c 2 Sam. 6, 17  fearfully slew Vzza, and which the very levites, though attendant on the sanctuary, 
a Num. 4. 15  were straightly charged they should not dare to handle it. And thus our two eyes (duo magna luminaria) the Sun and Moon of this our mortal essence which 
b Pl●to in Time●.  should be for looking Glasses to our sinful soul, in which they might contemplate God's works of wonder, as false Glasses represent them with wanton fantasies, with voluptuous thoughts or covetous desires: and when with humble modesty and constant Meditations, they should guide us as 
c Mat. 2, 11  the Star did the wise men in the East, till we come to Christ jesus himself at Bethlehem, what with vanity, and what with curiosity they mislead our steps (as Elisha 
d 2. Kin. 6, 19  conducted the host of the Aramites into the midst of Samaria) amongst our enemies. As this is true in the eye which is the mirror of the body: so it is true in our understanding, which is the 
e Aristoteles Metaph. lib. 1. cap. 1  eye of the soul, which when it should advance itself to heavenly meditation, being in the own nature in the flesh, 
f Caeleus Rh. antiq. lect. li. 16 ca 18  ut gemma in annulo, as a rich precious pearl in a ring of gold, and yet by sin in the body 
g Cicero de amicitia.  ut captiva in carcere, as a wretched prisoner in a loathsome cave, is surprised and kept under 
h Wis. 9, 15  by this earthly burden, & hindered (as the eyes) with the self same five impediments. To let pass the rest, as not so nearly allied to Saint Peter in my text, for vain curiosity in affecting knowledge, how much it preiudiceth all fruitful thoughts of God's matchless glory, and our endless bliss, it is undoubtedly certain, 
i Hugo de abusionib. claufiri.  that our knowledge, which as a sparkle covered in the ashes, by holy meditations should be kindled to a fire, though with smoke, till at length by contemplation, it be a clear fire without smoke, hath no greater enemies than those two monsters, Otium & curiositatem, idleness, and curiosity, of the which the first holds the mind, jest she blow up that sparkle, and the other sleckes it, when the flame is greatest. Wherefore our Lord and blessed Saviour Christ jesus, who amongst those three kinds of desired good things, the 
k Math. 6, 33.  eternal, which is the kingdom of heaven, the internal, which is the righteousness thereof, and the external, which are the things of this life, would have the first to be most affected; when he found it endangered in his beloved Apostle, by his vain curiosity in things of no moment, sharply encountereth him with this present check, Quid id ad te?  
Any far fetched coherence shall not need for this scripture, being an even tenor of a continued history, recording a dialogue betwixt Christ and Saint Peter; in which when our saviour had bidden Peter to follow him, he protracting his obedience, and busying himself otherwise, fell a questioning with Christ, what service it would please him to command Saint john the beloved disciple, which question as unseasonable for the time, and impertinent to the purpose, our Saviour reproveth as being too curious, telling Peter that concerneth him not. Quid id ad te? In which short but sharp reproof that Christ frameth against Peter, we may naturally for the text, and profitably for this age, observe these four particulars: First the agent in this text, the person that speaketh it: and that is a sovereign Lord, commanding duty, and answered for the time, not with obedience but with questions. For if ye look back ye shall found in the first word of this verse, that it is jesus that speaketh this, even the same which said, Fellow me, in the 19 verse. The second is the action, what this agent doth, and that is a sharp reproof of Curiosity; in which our Saviour contenteth not himself to say to Saint Peter, as he did to all the apostles; but with more vehemency repels his question. For when 
l Act. 1, 7  they asked him being at jerusalem, Lord wilt thou at this time restore the kingdom unto Israel, he answered, it concerneth you not, this is not for you to know, speaking definitively without interrogation: but here when S. Peter maketh his needle's motion, our saviour speaks earnestly with a sharp reprehension, saying not, this is nothing to thee, but what is this to thee Peter, Quid hoc ad te?  
The third thing is the subject of this reproof, in which Peter to Christ had bewrayed his curiosity: and if we look as narrowly to his fact for the faults, as 
m Act. 3. ●.  the beggar did afterwards to his hands for an alms, we shall easily descry in him three kinds of curiosity. The first for his knowledge, the second for his care, and the third for his action. The first branch of this sin is his inordinate desire, to know more than that which god would reveal him; for some things there be 
n Act. 1. ●  whereof God maketh reservation, and never discloseth them to the sons of men, of which it becometh not the saints to be inquisitive; and therefore our saviour saith If I will that he tarry, what is that to thee? The second branch is his care in things of no moment, neglecting in the mean season duties of importance: for what were the actions or passions of S. john, his going to the grave in peace or from the cross, if it be compared with that obedience which the apostle did own to our saviour Christ jesus? So that his master might well say, Quid id? what is that circumstance of john's death to this substance of thy duty, that needle's question to this necessary office? Quid id ad te? what standest thou about trifles, when I command thee great things? The third branch is his business in other men's affairs, forgetting the duty that appertaineth himself: for he inquireth not of himself, but asketh of john; and therefore our saviour saith not, Quid ad rem, what is that to the purpose? but quid ad te? this is an other man's cause Peter, if it must needs be that this question must be answered to some, it were more fit that john should demand it, but as for thee Peter what dost thou meddling? Quid ad te? This concerneth not thee Peter.  
And these are the three parts of S. Peter's curiosity, which may not unaptly be▪ better distinguished by those three words which the Grecians use to entitle this sin by. For first sometimes they term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bootless lost labour, and this may well agreed to the first part of S. Peter's fault in searching out God's will which he had not revealed, in which his attempt is therefore frustrate. Sometimes they call this sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a needle's labour or pains besides the matter, and so (God wottes) was S. Peter's curiosity, whilst he intended small things omitting greater. Another name they have when they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the busy body's fault, the meddlers infirmity. And this must needs agreed to saint Peter's trespass when questioning of saint john, he forgot himself. These therefore are the subject in which the fault was committed.  
The fourth and last thing is the object of this action, the person on whom Christ fasteneth this rebuke; and that was saint Peter's, one that always before was sparing in his question, that feared to demand aught when others presumed to ask; yet him Christ reproveth with his Quid ad te?  
Of these four parcels of this reprehension, the agente, the action, the object and the subject, in order as they lie, and in measure for the time. And first for the agent.  
The party which uttereth this demerited reproof, is no meaner than God's son the world's saviour Christ jesus, 
o Math. 4, 19 20.  who taking Peter from the nets a poor fisher in the sea, to make him in the Church a fisher for men's souls, 
p Mat. 16, 17.  had instructed him from heaven with his father's secrets, and had 
q john 21, 7  mightily confirmed him in the faith which he had given him, by working in his sight strange signs and wonders. Of him therefore as a 
r john 15. 5.  graft of his father's planting, which he had 
s Luk. 13. 9  hedged in, digged round, and trimmed with such industry I say (not he 
t Esay 5, 2  expected grapes and gathered bitter clusters) but 
u Mar. 11 13  he looked for pleasant fruit, and (alas) found naught but leaves on it.  
For after those 
x Mat. 3, 17 & Matt 4. 18  three years of Peter's following Christ, from his baptism in jordan, to his 
y joh. 18, 15  passion at jerusalem, our saviour would now try how his scholar had profited, what progress he had made in his masters school, if he had taken out his lesson from knowledge to obedience, and therefore in this place he salutes S. Peter, 
z Matt. 11, 15  not with Qui aures habet audiat etc. Peter if thou hast ears listen well unto me, I 
a Mar. 9, 5  am the Rabbi of the jews, and the 
b Luk. 2, 32  doctor of the gentiles; but 
c Mar. 8, 33  Qui meus est discipulus etc. he that will be my Disciple must use his feet, and with his cross must follow me; sequere me, saith our Saviour.  
And how proved Saint Peter, was he cunning in his lesson? When his master called him did he strait way follow him? Not (God knoweth) a raw scholar, not ready yet in this point: he yieldeth not due obedience, but first pawseth, and then questioneth. First he pawseth for a while, and looketh back amongst his fellows, before he setteth one foot forth to follow Christ on forward.  
And why so S. Peter? knewest thou not the danger, 
d Gene. 19, 26  for Lot's lingering wife if she turn but back to Sodom, or 
e Luk. 9, 62  for him that looketh homeward, if his hand be at the plough once, how the one was turned into a senseless pillar of salt, and the other proved unfit to be one of God's kingdom? Fearest thou not the same Lord, whose armory is still stored with dreadful ordinance to execute his vengeance, and hath his angels as well in the days of the Gospel, 
f Act. 21, 23  to strike-dead proud Herod for his presumptuous arrogancy, as he had in the time of the law and the Prophets, to 
g 1. Cor. 10, 10  slay cruel Pharaoh, for his disobedience, or to 
h 2 King. 19, 35  kill so many thousands in the Assyrian host? How darest thou then Peter make stand, yea but a breathing while? when Christ called thee forward, how dared thou look backward?  
None but flesh and blood can stand up to plead for him, reason only but not grace must make his Apology. It is an easy thing to be a Censor, it is soon said, why didst thou it; but tu sihic esses aliter sentires, not one amongst a thousand of us, but would do as saint Peter did.  
When it cometh once to poenam damni, or poenam sensus, that a 
i 1. Mar.▪ 8, 34  man must deny himself, and take up a Cross too; that he must forego aught, or endure aught for the testimony of Christ jesus, 
k john 6, 6●  Iste sermo durus est, as the Disciples said of another thing, this is a shrewd Text, it will win but few hearers. For the former of these two which is poena damni, to part with ought for God's cause, many can be content, because 
l Psal. 105 34  that is one end of his blessings, that we may keep his Statutes, and observe his Laws) to serve God for wages as 
m job. 1. 9  the Devil said that job did, they will own the Lord for theirs, if they may indent upon conditions, in such words as 
n Gene. 28 20  jacob did utter as a vow, if he will find them bread to eat, and clothes to put on, if from time to time he will furnish them with necessaries: but if it come once to a parting blow between us and our riches, that 
o Mat. 7. 14  because the Gate is narrow where we must follow Christ 
p Matt. 11 29  that stooped low, we must therefore 
q Heb. 12, 1  cast away the earthly load that burdeneth us, then 
r 2, Tim. 4 10  with Demas farewell Christ, ye must walk alone sir, we will not leave the worlds treasure, not not for the world's redeemer, if none but these must be Articles of Christ's calling and our coming, the greatest part with the young man spoken 
s Matt. 19, 22  of in the Gospel, with sad hearts and drooping heads will turn away and look backwards.  
And for the latter of these two (which is poena sensus, enduring aught, or suffering in the quarrel of the highest) if with Haman 
t Hest. 5, 3  we might be called to Hesters junkets, 
u john. 2, 2  or with Christ himself to the marriage at Cana, O that were excellent, that would right fit our natures, to the banquet of a Queen, or the wedding of a bride, what messenger could call us but we would straightway follow him?  
But if we be offered at God's hand 
x Psa. 75, 8  not the red Wine of promotion, but 
y Matt. 26, 39  the bloody cup of Christ's bitter passion, such a 
z Act. 9, 16  feast as S. Paul was invited to for his welcome, 
a Matt. 20, 20  them with the sons of Zebedee, we had rather be in his Kingdom, we 
b Matth. 13 21  will presently complain that the Sun of tribulation, scorcheth too hot in those holy climates, it will make us give again as men offended at it. The same cause wrought in Peter his delaying turnebacke, and made him pause, when our saviour called him. For at the 
c Mat. 4, 18  sea of Galilee when Christ allotted him, with sequere me to an honourable Apostleship, to be a 
d Aug de mirab. scrip. lib. 3, cap, 7  worthy leader of his military forces, 
e Aug. to. ● epist. 59  a bellwether of his flock, the sheep of his pasture, 
f Mai. 4, 20  then adieu all fishnettes, presently he followed him: but if at the Sea 
g john. 21, 7  of Tiberias the same Christ appoint him, with Follow me again to a painful Martyrshippe, 
h john 21, 18  where he shall not gird himself, but give others leave to do it, where he shall not go at liberty, but be led to grievous torments, when his body shall be girded with Cords and Chains in, and his hands and feet shall be fastened to a Cross, it is no marvel if he linger, it is no strange thing if he turn back. And this may reason allege, but it is but carnal wisdom, for Peter's first default in his lesson of obedience: to wit, when Christ called him, how dared he stand to look back? Because it was a charge of so hot a service.  
And this because it pleased Christ 
i 1. Cor. 1, 24  God's eternal wisdom, graciously to pass over with so gentle silence, let not us be too straight in our animadversions.  
But & cunctationem & curiositatem importat haec quaestio, as 
k Vill●●● centius de sanctis.  one hath observed upon his words in this Gospel: Saint Peter being posed in his Lesson of obedience, was found tardy in his answer, not only for delays, but also for his vain and fruitless curiosity. For had he but looked back, and then eftsoons followed, some pretence of excuse might have been made for his loitering, as his was which 
l Luk. 9, 61  said, I will follow thee Master, but first let me bid them farewell that are at home: so might Peter have said, Master I will follow thee, but first give me leave a while to bid flesh and blood adieu. Such old friends as we are, like 
m 1. Sam. 20. 41  jonathan and David, can not without weeping so suddenly be parted.  
But this was not all, he that for three years had been a daily auditor, not of Solomon 
n 1, Kin. 10, 1  for Wisdom the worlds renowned wonder, 
o Matth. 12 42  but of Christ himself far greater than Solomon, whose words as 
p Luk. 4, 22  heavens dew distilling from his lips, filled his hearers hearts with deepest admiration, fell not yet to action, but was still in speculation, yielded not obedience to that which he had heard, but still was questioning to attain more knowledge, with Quid hic? quid faciet? one thing more good master, resolve me in this point, I have something yet to ask you. And this itching humour of desiring further knowledge, without putting in practise his former lessons, our Saviour reproves here in his blessed Apostle, saying, Quid ad te Petre?  
It was true amongst the pagans in their human philosophy, 
q Cornelius Tacitus, annal. lib. ● 15.  which the dark writing chronicler hath noted in their histories, that multi erant qui doctrinâ ore tenus exerciti, animum tamen bonis artib. non induerant, that there were many which were well seen in their liberal arts, yet not so excellent in their moral virtues. It is as true, nay it is too true, which a 
r Anselmus de lib arb. lib. 8.  reverend father & an honourable prelate of this kingdom once said, nititur homo totis virib. etc. Man mightily laboureth for his soul's understanding to have it enlightened with the godheads brightness, but for the will & affections to have them well ordered by the guidance and government of the same blessed Deity, but few regard it, there is scarce any that respect it. Belike men have placed their knowledge (as one said) on too good grounds) in codice non in cord, in o'er non in more, Men are full of book learning, not breast-learning, they have appointed wisdoms residence in their mouths, not in their manners. In deed it is so in all ages, and both sexes, mankind covets skilfulness, but it seeks not righteousness. Let men else take a view of that unjust Pilate, who asked of Christ jesus judge of quick and dead, yet arraigned at his bar as a malefactor, 
s joh. 18. 38  Quid est quaeso veritas? I pray thee what is truth, what is that truth thou talkest on? yet never had intention to defend or hold the same truth.  
And let women see their faces in those Ephesian Glasses 
t 2. Tim. 3,  where many of their sex were simple and loaden with much sin, yet always learning, inquisitive for more knowledge. Then of both sexes and the greatest number, the Philosopher said long since that which we find at this instant, 
u Seneca ad Lucillum epist. 19  Plus vitae quam scholae discimus, though we practise not the old lessons, yet we would feign take forth new; though we exercise not our obedience, yet we desire to increase our knowledge, how soever that convince us of vain curiosity. But was this true in Peter? had he such inclination? Yea it is too apparent, Christ hath detected his infirmity. It had been enough for the heathen Philosophers, much more then enough for Pilate amongst the jews, and too too too much for the women of Ephesus which were Christians, always to have been learners and never followers; and yet in the same crime was blessed Peter guilty, who had often been taught 
x john. 15, 3  by the Oracle from heaven, whose 
y Psa. 45, 7  lips were full of grace, who was blessed for ever, and yet being called did not follow Christ jesus, which had been the enuring of his former lesson, sequere: but still sought more knowledge, was ask more questions, and this is that which our Saviour reprehends in this question, saying, Quid ad te?  
And well worthy of reproof was this disordered appetite of seeking wisdom without due obedience, which Christ found in Saint Peter his blessed Apostle. For there is nothing in the world which may be termed good, but the Philosophers have 
z Cic. de office lib. 2  comprised it in those three words, honestum, utile & jucundum, the pleasurable, the profitable, and the honourable good: nor there is none of these three, but they are concurrent in that true wisdom which breedeth immortality. As (not to waste your time, nor weary your hands in turning leaf by leaf for the several proofs) see them all knit together in one verse, by jesus the son of Siracke in his Book 
a Wis. 8, 18  of Wisdom, where you shall find that first in wisdoms friendship there is exceeding pleasure, and that is the first kind of good things, the pleasing good, the delightful: secondly, that in her works are infinite riches, and I know you will all say, that those are goods profitable: and in the last place, that in her exercise, there is endless glory; and, then that (I pray you) what is more honest or honourable? But though these be incident to that true substantial wisdom, which consists 
b Deut. 4. 6.  not in receiving, but keeping the ordinances of jehovah, that it is both pleasant (for 
c Eccl. 23. 27.  nothing is more sweet then to take heed to God's testimonies) and wondrous profitable, (for 
d 1. Tim. 6. 6.  godliness is great riches) and to make up the third, that it is passing honourable (for it is 
e Eccl. 23. 28.  no small glory to follow the Lord:) yet in this learning of Saint Peter, which wanted practise, and was 
f 1. Tim. 6. 19  not sound wisdom, but a desire of knowledge, without performance of such duties as were taught him: there were none of these good things, neither pleasure, profit, nor honour: it was neither pleasing unto Christ, nor profitable to himself, nor gracious to the world, which might take notice of it: and therefore no marvel, being thus void of all goodness, if his master found fault with it, when he said to him, Quid ad te?  
For the first of these three (to point them all out briefly) that Peter's question did deserve a check, as a thing not wellpleasing unto Christ himself, I presume that few words will serve to evince it. For 
g Cic. de Off. lib. 1.  what is the end of all precepts in morality, but to draw us on to performance of some duty? What is 
h julius Sc●liger de subt. excer. 256.  the perfection of man's imperfect nature, but to put in execution, what ourselves have invented, or others have advised us? Nay, what is the main drift of our first creation, by which God hath planted us in these lower regions? Surely this, 
i Cic. de finib. 2.  as the strong-boned ox seemeth fashioned for the plough, & the 
k Pro. 21. last verse.  horse to have been made against the day of battle, as the light 
l job. 5. 7.  airekindled spark is destined to fly upward: so first was man ordained for these two purposes, 
m Caelius Rhod. anti. lect. lib. 2. cap. 17.  ad intelligendum, & agendum, to see God's works, and to do his william. If Peter then will still be knowing, and never doing, but leave the practice unperformed, his nature unperfected, his creation frustrated, which way is it possible that this should please his master, who requireth 
n jam 1 22.  as well action, as contemplation? If the heathen man could say, 
o Cic. de finib. 1.  Non paranda est nobis, sed fruenda sapientia, our office stands not altogether in attaining learning, but a great part of it in the use and fruition of wisdom; how should Peter do his office, or how should Christ accept it, since yet he was questioning, and fell not to obedience?  
That sweet father S. Bernard, if he had lived in his days, could have told Saint Peter 
p Bernard in Cantica.  that the doctrine of the Gospel should accendere charitatem, non acuere curiositatem, that those which will be disciples in Christ's school, must be students in charity, not listeners to curiosity, must aswell learn to love, as love to learn, 
q joh. 6. 63.  for the words which Christ speaks are both spirit & life.  
My son (saith Solomon, 
r Eccl. 1. 1.  jerusalems' royal Preacher) what? let thine eyes delight in beholding my ways: not, but 
s Pro. 23. 26  give me thy heart, let that follow me in my ways: bestow on me (my son) I ask thee now a boon, do not lend me, but give me, not thine eyes but thy heart, not to look on me, but to love me; not to behold me, but to embrace me: give me (good Peter) saith Christ jesus our redeemer, not the hearing but the following, not the audience, but obedience: and can this be well pleasing, if he deny him either?  
Why, blessed Peter, canst thou be ignorant, how God 
t Exod. 28. 30.  commanded Aaron, that honourable high Priest, to put in the breastplate of judgement, which he should wear on his heart, as well urim as Thummin, as well perfection, as light? Hast thou not read what charge Moses 
u Deu. 31. 26.  gave the Levites, as well to keep the covenant of the Law in their hearts, lest it should rise against them as a witness unanswerable, as to lay up the book in the side of the Ark, there to keep it safe in the Tabernacle for ever? Dost thou not remember holy David's instruction, which he 
x 1. Chron. 28. 9  gave his successor in the kingdom at his way-gate; Solomon my son, know the God of thy fathers, there is half, but not all; and serve him with a perfect heart and a willing mind; there is the finishing of his counsel. Heardst thou not what thy master himself did testify, of holy john Baptist his 
y Mal. 3. 1  foreruning harbinger, that he was 
z joh. 5. 35.  not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only a lamp, whose week gave light to others, but as well a fire, whose flame gave warmth and heat, as it is 
a Ecc. 48. 1  also true in Elias 
b joh. 11. 4  his type? Nay (not to sand thee so far back) seest thou not thine own Lord, the great shepherd of the world, the Archbishop of our souls (as thou thyself canst worthily 
c 1. Pet. 2. last.  entitle him) how as a faithful Pastor, he hath not only 
d joh. 10. 16  a voice with which he maketh his poor flock acquainted, but 
e joh. 10. 4  also hath feet, as a good guide to go before them?  
And (not to wander from thyself) is it possible thou hast forgotten, what even now in the last words Christ spoke to thee in particular? how he said 
f joh. 21. 15  not only thrice, Pasce, Peter, feed my lambs well, (a work I must needs say, that would require some knowledge) but thrice also importuned thee 
g joh. 21. 15.  with Ecquid Petre, amas me? What Peter? dost thou love me? an action which implieth a diligent obedience. And if thou wilt yet be learning for the one, and make no practice of the other, will this satisfy thy master? will this be acceptable to Christ jesus? Not, no S. Peter, if thou lendest him but thine ears, and givest him not thine heart, if thou makest all thy breastplate of urim, & no Thummim, if thou layst up the law in the Ark, not in thy breast, & wilt know God, but not serve him; if thou wilt have john Baptists light, & so shine like a glow-worm, & not labour for his heat that thou mayst inflame as fire doth, if thou wilt imitate the shepherds voice, & not learn to tread the shepherds pace, always be feeding, & never following; ever questioning, & never practising: this cannot please Christ it must needs make him check thee; & for thy endless curiosity, omitting due obedience, chastise thee with this necessary reproof in my text, saying, Quid ad te? this befits not thee Peter.  
Thus Peter's demand hath no favour with his master, it sounds nothing well in the ears of Christ jesus, he loveth not to see his scholars prove always questionists, and never sue forth their grace ad practicandum; that they should always be auditors, and never actors, this is a condition that little doth content him. Peter therefore had need bethink himself in the second place, since his question is not gracious with him to whom he makes it, if it will be commodious to himself that propounds it. Is it therefore profitable for Peter to be inquisitive, without yielding obedience to Christ's former precepts? or is it not rather hurtful? doth it not prejudice his safety, to thirst thus after knowledge with neglect of duty? Surely I fear it will prove so in both the branches.  
For (touching the former) if 
b Math. 5. 13.  there be serviceable use in unsavoury salt, which is good for nothing but to be trodden under feet, then let Peter also hope for a gainful harvest after this dry seed time of his unseasonable questions: but if Plutarch 
i Plutarch de educand. liberis.  could have told him, that in those two kinds of good lives, the active and contemplative endeavours without knowledge are not more unprosperous, than knowledge without endeavours is vain & frivolous, Peter must needs think the same thing in cases of religion, 
k justus Lipsias polit, lib. 1. cap. 6.  that pietas sine morib. vana est imò nulla: profession without devotion is a vanity, yea it is a nullity: pretended holiness without intended godliness, is but like the apples which are said to be in jury, which are fair and fresh coloured to their eyes which behold them, but vanish into soft air if a man but touch them; such is their religion which are ever learning, and never practise, and such is Peter's state in this place, who hath his Quid hic, what shall john do, but obeyeth not Christ's Sequere, himself will not follow him.  
If this be profitable, I would you read but that one page 
l Greg. super Euange. hom. 9  which S. Gregory thought not much to writ in this argument. Quid prodest ô grammatice: and I wonder what it should profit the greatest linguist in the world, which without interpreter were able to negotiate with strangers of all kingdoms, and men of all nations, yea could speak the tongues 
m 1. Cor. 13. 1.  both of men and Angels, and yet had no skill 
n Isa. 19 18.  in the language of Canaan, which is 
o Luke. 2. 13.  gloria in excelsis, with divine notes of 
p Re●l. 19 1.  Halleluia, which could neither pray to God nor praise him? I fear me nothing. What advantage were it to be an 
q Luke 10. 2●  admirable rare Scribe, a skilful expounder of the whole text of the Law, and yet not be able to found out the narrow path which leads to the inheritance of everlasting life? surely this were nothing. What were it for a man to equalize in knowledge either 
r 1. Kings. 9 33.  Ethan or Heman, Chalcol or Darda, those famous men the sons of Mahol, yea to be able to enter the lists of comparison which Solomon himself, in 
s 1. Kings. 3. 1.  whom appeared God's wisdom, who could learnedly discourse the hidden 
t 1. Kings. 4. 33.  nature of all plants, whether trees, shrubs or herbs, from the Cedar to the hyssop, nay (one step higher) what if with Adam in his innocency he 
u Gen. 2. 20.  could know every foul in the air, all the cattle in the field, and call them every one distinctly by their names, & yet 
x Gen. 3. 23.  wanted obedience to keep himself in paradise, alas, what should this profit him? In one word, what were it with judas Iscariot, I say, not to be called 
y john. 12. 6.  to the office of Christ's officer, but to be 
z Lu. 6. 16.  freely admitted a scholar of Christ school, there 
a john. 15. 15.  to hear and learn the secrets of God's kingdom, and yet to 
b Math. 27. 5.  die desperate, with his own damned hands; to have his 
c Act. 1. 18.  bowels gush from his body, and his 
d john. 17. 12.  soul drenched in torments? what availed this knowledge, what could such learning profit him? Doubt less not any thing, no more than he should gain by his unhappy bargain, who when he had 
e Math. 16. 26.  compassed the highest honours, the sweetest pleasures, and unmeasurablest riches, which the huge circumference of this whole world containeth, should lose or let perish that divine part of his essence?  
For it must needs be true of knowledge, which is but one single good thing, if it may be avouched of all other such graces; that it profits a man nothing, if he could possibly attain, not only Salomons rare wisdom, but all other such compliments as 
f jud. 16. 3.  sampson's matchless strength, & 
g Esa. 14. 25.  Absalon's fair beauty, 
h Sam. 2. 18.  Azahels' swift footmanship, with Augustu● his royal dignity, & to 
i Luke. 2. 1.  enjoy all these blessings a long life like 
k Gen. 5. 27.  Methusalem's, & yet so to use them as that at the length 
l I siodorus de summo bon●.  daretur caro vermibus, anima daemonibus, his flesh should be made a booty to the worms, & his soul a prey to the devils in hell: this must needs be a losing match, it profits not the merchant. No more could it benefit S. Peter this Apostle, though by his busy question he should learn the future accidents of john's life and death, the manner, time and place; nay though he should get to see the platform of that government, by which the heavenly Angels are ruled in their orders, and yet himself should not yield obedience to Christ's precepts, but when his master bids follow him, should still stand ask questions; certainly this knowledge could nothing profit him. And therefore as lost labour or vain beating of the air, our Saviour reproves this learning without practice, saying: Quid ad te Petre? etc.  
And worthily did he incur the danger of this check, as wasting his precious time in bootless actions. For 
m 1 Tim. 6. 6.  godliness indeed is exceeding great riches, and hath annexed to it sweet gracious promises 
n 1. Tim. 4. 8.  both for this life present, and for the life to come. But is Peter able to maintain the same assertion, for his desire of knowledge, in which so much he sweateth, that either in this world it can make him truly wise, or else in the next world everlastingly blessed? Not, not, S. Peter, thy furthest aim cometh too too short of the nearest scantling; neither sound wisdom nor heavens felicity, ensue of that knowledge which wanteth obedience. For as touching the former, it is an interchangeable verity, that as 
o Aristot. Eth lib. 6.  impossibile est prudentem esse non bonum, in matters of morality it is a mere impossibility, for a wise man to fall into notorious enormities, so 
p julius Scaliger de subtle exercit. 274  sapiens esse non potest qui sit idem malus, he that is a wicked man (how learned so ever) hath no right to challenge the name of a wise man. For they which 
q Rom. 1. 21.  know God in the volume of the creatures (a book read in 
r Psal. 19 1.  all languages, though but once printed, and never since translated) and yet do not glorify the same God as creator, how soever they profess themselves to be wise in the world, yet in the judgement of him that is 
s 1. Tim. 1. 17.  Solus sapiens, their 
t Ro. 1. 22.  hearts are but dark, and themselves are but fools: we may say of these men 
u Cicero de finib. 5.  as M. Piso said to Tully of another, Haec quum praeclarè didicerint, tamen nihil scient, When they have learned never so much, & yet practise never a whit, their knowledge is no wisdom, it is no true Philosophy. We must rather say as the Orator did of pronunciation, that not to know God, but to fear him, is both the entrance, the progress, and accomplishment of substantial wisdom. For the entrance, believe the 
x 1 Sum. 23 1.  sweet singer of Israel, who saith 
y Psal. 111. last.  that the rudiments, the very alphabet of true wisdom, is not the knowledge, but the fear of the Lord, and that the profoundest understanding of all others is in them, not which can define it, but which have entertained it. That made saint Paul say, 
z Eph. 5. 15.  that those indeed are wise men, which take heed to themselves, and whose take heed to themselves, and whose lives are circumspect. And because such footsteps tread always, in those 
a Ps. 34. 13  two paths, which turn from evil, and lead us unto good: for the former branch, just job said, 
b job 28. 2●  that to departed from iniquity, is the highest tip of mortal man's wisdom: and for the latter, the wiseman hath left us his warrant, that 
c Pro. 28. 7  the keeper of the law is the child of understanding, for 
d Chry sostomus.  non eloquiae Dei scire sed secundum haec vivere est vera sapientia, not to know God's commandments, but to walk in his statutes, is that which commends a man for his wisdom. If ye look for the progress, a man's commencing in this Art (which is Ars artium, the Lady of all Sciences) surely 
e Lactantis contra grates lib. 1.  in hoc uno est ut Deum cognoscamus & colamus, this is the sole subject, in which consists sound wisdom, not that we know god only, but that we serve him semblably, this is the compendium of all christianity. It is a delicious saying, as sweet as the hony-deaw, 
f Sa●. 1. 14. 25  which jonathan once tasted, which saint Bernard g that good father, hath left to this purpose: which therefore, (jest I impeach the grace thereof in translating) let me present you with it in such ornaments as himself first gave it. Si prioris vitae, peccata defleas, si huius saeculi desiderabili● paruipendas, si aeternam beatitudinem toto animo concupiscas, si tibi horum singula sapiunt prout sunt, iwenisti plane sapientiam veram. If men with holy David, in sad sorrowful laments, for the 
h Psal: 25. 6  sins & offences of their frail oft-sliding youth, can water their 
i Psal. 6. 6.  night couches with plenteous streams of bracchish water from their weeping eyes, or if women with 
k Luc. 7. 39  that knotorious known sin of jerusalem, can wash Christ jesus his feet with repentant tears, and with their hair as towells, can wipe and dry them soft, if both of them, 
l 1 Io. 2. 15.  as they are commanded to continued this world and her furniture, 
m Phil. 3. 8  can esteem the things of this world, but loss and dross, for the excellent knowledge of their Lord and saviour, and if for the next world they can say with Saint Paul, 
n Phil. 1. 23  Cnpio dissolute & esse cum Christo, I take no felicity in this long linger sojourning, since 
o Ps. 84. 6  in this vale of misery I have 
p Hebr. 12 13  no continuing City, but elsewhere do look for one that is to come, even 
q Heb. 12. 24  the City of the living GOD, the celestial jerusalem, where is the company of the first borne, and innumerable Angels, yea, where my Lord himself is the mediator of the new Testament, I desire to be loosed from this massy lump of sin, and as a member to be joined with Christ jesus my head. O happy are such men, and thrice happy are those women, which do such works, which use such wishes, those only have the right Rellice of true heavenly wisdom, in whose mouths such speeches are not distasteful.  
And for the third and last, which is the perfect accomplishment, the final closing up of this wisdom which we speak of, it is well worthy the observing, which 
r 2 Pet. 1. 21.  the inspirer of all prophets hath left recorded by David his 
s Act 1. 16.  choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that exquisite description of an ungodly sinner where 
t Psal. 36. 1  laying his heart open, he finds no one sparkle of God's holy fear in it, noting all his words, he saith they are either unrighteous or deceitful, and surveying all his works, taints them all with folly, for he leaveth to deal wisely, he ceaseth to do good, saith the psalmist, this is the sinner's proportraiture: as though man might so long be justly termed wise, as holiness & righteousness were in the works of his hands, and as though then he left his wisdom unfinished & imperfect, when he ceased or gave over from doing good: he hath left off saith David, to behave himself wisely, adding (as a reason) and ceased to do good. An impregnable argument, for the very 
u Horat. epist. lib. 2. epist posteriore.  poets could tell us, that sapere est non verba sed verae numerosque modosqne ediscere vitae. Wisdom is no verbal thing, it standeth not in learning, but leading that life which is virtuous. If a man relinquish this, the other vanisheth. If than blessed Peter, not to know God, but to serve him, not to hear him, but to fear him, be true understanding: if obedience to his word be both the first principles, the progress, & the finishing of all holy wisdom, it had been thy following of Christ when he called thee, which might have made thee worthy the name of a wise man: but leaving that undone, and seeking more knowledge, it advanceth thee no whit, to the attaining of true wisdom. And therefore for this thy neglect of Christ's Sequere, and yet thy presumption to ask further questions, no marvel if thy master do correct thee with a check, saying, Quid ad ●e Petre, this becometh thee not Peter, this knowledge is but frivolous.  
If then Peter's labour return thus empty of the first fruits, that it procureth not true wisdom, which is the hope of this life, let us prove how prosperous it will be in the latter, if in the next life, it will bring forth eternal happiness. But I fear me this seed like the Egyptian 
x Exo. 9 21  barley, though it be both above ground, & the blade well eared, before it come to the harvest, will be smitten with the hail: Peter's knowledge, though he get it, & never make his practice, will by many staves be short of 
y Goe 28. 12  jacob's ladder, it will never be able to reach to the firmament. For though we should vouchsafe this knowledge of S. Peter's, a borrowed name of some worldly wisdom, such as S. Paul speaks of in his epistle to the 
z 1 Cor. 1. 20.  Corinth's, yet if we compared it with that true wisdom from above, which being 
a jam. 3. 17.  peaceable & gentle, is full of mercy & good works, we might well say of it as 
b Stella de contemptu mundi, part 1. cap. 34. ●Wis. 11. 19  one doth, Pluris est una guttula sapientiae divinae, quam vastiss. quoduis, pelagus sapientiae huius mundi: Look what odds there is betwixt the small dram or grain which is put in the scale of the weighing balance, and the whole huge frame of this globy world, or betwixt the lest pearling drop of dew, fallen in the morning upon the grassy hills, if it be likened to the sea that 
d Ps. 106. 6  watery wilderness, and such is this world's wisdom, whose best part is but knowledge, in respect of the heavenly which standeth most in practice. For 
e August. in  Laudabilior est animus, cui nota est infirmitas sua, quam qui siderum vias scrutatur, etc. It is a far more excellent study for a man to know himself and god his creator, adding to learning charity, the love of God and his neighbour, than to be able to found out all the spheres in the heavens, the regions of the air, the climates of the earth, and the channels of the sea: for 
f lossa super 1 Cor. 8. 1.  scientia inflat, but charitas aedificat, these may puff us up in ourselves, but never lift us up to heaven, 'tis love that builds to that height, & no other. Therefore small hope shall S. Peter have of success in this second part, it is not likely that his knowledge will breed him perfect happiness. It is one step I must needs say, to rise to that kingdom, if when god saith from heaven, 
g Luk. 9 35  This is my son, hear him, we 
h Psa 58. 4  do not as the adder which stops his ear, and refuseth to listen to the voice of the charmer charm he never so wisely. But this is not all: he that 
i Ps. 37. 27.  will dwell for ever, must fly from evil too, and do that which is good: and not sit him down there neither, but mount yet a degree higher; he that will be blessed, 
k james 1. 25.  though not for his deeds, yet in his deeds, to his hearing must add action, and to his action perseverance; for Enoch not seeing God, but 
l Gen. 5. 24.  walking with him was translated from amongst us, 
m 2 Kings 2. 11.  and Elias when he was taken up into Heaven, went not only in a whirlwind, which perhaps might shadow knowledge, but in a chariot of fire, in which charity was resembled, as though, not knowledge, but obedience were the way to that happiness. It should seem the very Gentiles were acquainted with the same path; who (though like clocks they disagreed amongst themselves, what should be the subject of their farre-sought beatitude, whether 
n Aro●●●. ethic. lib. 1 cap. 5.  virtue or plenty, pleasures or else honour, or if none of all these, some 
o Aristo●. ethic. lib. 1 cap. 6.  imaginary Idea,) yet all of them generally accorded in this, that to a true felicity there was required, 
p Aristo●. ethic. lib. 1 cap. 4.  not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be well or know much, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do well or work much: wherefore if the Epicure could say, 
q Cic de finibus lib. 1  that was not Art, which might any way be worthy either studying or professing, nisi quae beatae vitae disciplinam juuat, which did not further the attaining of future beatitude. I wonder 
r August. to. epist. 56.  what Dioscorus going on shipboard for Africa, meant to trouble himself with nice quiddities out of Tully, Quae ad capiendum actionum illius finem nihil profuerunt, which were not able to promote him one hair breadth to happiness: or what might cause Peter the Apostle in this place, to neglect his due homage to Christ his sovereign, and stand enquiring after john's life or death, of which though he had gotten perfect knowledge from his master, it should not have profited, it would nothing have availd him, either for the attaining of true wisdom in this world, or to the enjoying of blessedness in the world to come. The same words therefore which a Philosopher once used, 
s Senec● philos.  Quid te in illa quaestione torques, quam contempsisse quam solvere utilius esset? what strainest thou thyself in unloosing that knot, which if it be still tied, brings no inconvenience? Our Saviour might well have taken up against his disciple; Peter, thy demand, if I should give thee direct answer, will neither make thee wiser, nor one whit more happy: for thee to understand john's future condition, can neither endue thee with perfect wisdom, nor give thee assurance of celestial happiness: what meanest thou to cumber thyself or me with ask or hearing such unprofitable questions. Quid id ad te? this beseemeth not thee Peter.  
Indeed those trees which David distinguisheth, either to be 
t Ps. 80, 12.  fruitful as the Vine with her clusters, 
u Ps. 148. 9●  or fruitless as the Cedar, although tall in Lebanon, 
x Coeli●t Rhod. antiq. let. lib. 10. cap. 2  Cato had wont to term by other names, calling the first happy trees, which brought forth to their Masters their yearly revenues: and the other unhappy, which clad themselves with leaves, but fed not their Lords with timely fruits. And Peter (I fear) is so far from being happy, as not yielding unto Christ jesus that obedience he expected, in being full of leaves without fruit, questions without duty, it may be doubted jest this knowledge be prejudicial to his safety. For to omit whole kingdoms, from whom for the like defaults, GOD in severe justice oftentimes 
y Math. 13. 46.  taketh away that gem, as he threatened to entreat Israel, in 
z A●●. 8. 11  sending them a dearth, which should be, not a famine of bread, nor a thirst of water, but a penurious scarcity of hearing gods word, as 
a Revel. 2. 5  he bitterly denounced against the church of Ephesus, that he would remove from her her golden candlestick, yea 
b Act. 13. 46.  as he dealt with the jews of Antiochia, from whom he diverted his legates to the Gentiles, and as on us, that he inflict not that just vengeance for so long hearing with so little following: the Lord in mercy turn his face from our sins, and behold this small Island in the merits of Christ jesus, I say (to pass over whole nations as unseen) Peter I presume could not be ignorant, that both knowledge without charity puffs up the heart with pride, against our brethren, & the same without obedience makes us stand engaged more deeply to God in his straightest judgments.  
The first by the same spirit S. Paul hath taught since, 
c 1 Cor. 8. 1  that knowledge is a light ware, it bears up the subject, as anger breeds 
d Pro. 6. 34  rage's the souls furious frenzy, & 
e Eccles. 5. 9  avarice unsatiatenes that never-quenched dropsy, so knowledge without charity engenders but a timpany, which had almost swelled 
f 2 Cor. 12. 7  in Paul above compass: For, 
g Isiod de summo bono lib. 3. cap. 36   vita sine doctrina inutilem facit, sic doctrina sine vita arrogantem reddit, as good life without learning to give others direction, is but unprofitable as a lamp without light, so learning without life is but matter of vain arrogance, which soon flieth up, and as soon goeth forth, like a flame without fuel. Why then blessed Peter, if thy question Quid hic, without humble listening to Sequere from Christ, was thus like to infect thee with presumptuous pride, & possess thy heart with such swelling humours, it was time for Christ 
h Math. 9 12.  that physician of our souls, to purge thee quickly with this bitter check, saying, Quid ad te Petre? feed not on the air, it will make thee swell Peter, this diet is not for thee. But the danger is far worse if Peter would observe what issue this disease will sort to in the end, when the critic day of this sickness shall approach; & that is, it shall make him before the throne of the highest, inexcusable for his knowledge which wrought not to obedience. For as we see in nature 
i Isa. 55. 10  the rain & snow 
k Aristot. Meteor. lib. 1. cap, 1.  the refined vapours of gods heavenly closet, descending from the clouds, & lighting on the earth, go not on bootless errands, nor return hence in vain, but are 
l Ps. 68 9  either gracious showers moistening the thirsty land, 
m Wis. 16. 16.  or grievous storms choking the glutted earth: so is it with gods 
n Isa. 55. 10  word, which proceeding from his mouth returns not to him till it have accomplished that work, for which at first he dispatched it, that 
o 2 Cor. 2. 16  either it prove a savour of life to them which shall be saved, or the savour of death to them that perish. For since his voice as the warme-shining beams of that 
p Mal. 4. 2  bright sun the sun of righteousness, works in every man's heart, either as in wax which it mollifieth, 
q 2 Chron. 34 27.  as it did in josias that good king of judah; or else as in tough clay, which it therefore hardeneth, 
r Exod. 7. 3.  as it did in Pharaoh that Egyptian tyrant: Hence it is that no man can come to the prophet, to hear from his lips the message of jehovah (as those two for prayer came to the Temple at jerusalem) but he departs home to his house from the man of gods feet, 
s Luk. 18. 13  either more justified with the poor contrite Publican, or else more condemned with the proud vain glorious Pharasie: Nor there is no man which can receive a charge from Christ jesus, but either for his obedience he shall hear to his comfort, 
t Math. 25. 21.  Euge serve bone, well done good faithful servant, or else for his negligence shallbe sure to bear a check with 
u Luk. 19 22  Apage serve nequam, fie on thee slothful fellow. Good Lord, with what diligence need we look to our feet then, when we tread in the courts of thy holy sanctuary? with what reverence should we approach unto thy sacred Oracle, ro hear thy voice from betwixt the two Cherubins? How should we with David, though we enter thy tabernacle, in the multitude of thy mercies, which never can be exhausted, yet worship withal towards thy blessed altar, with humble fear, & all dreadful trembling? How might we quicken our deaf dul-hearing ears, or purify our unclean corrupted sinful hearts, that we might open our gates for thee, O king of glory, & prepare our shallow vessels to receive the seed of life? Teach us (blessed Lord) O teach us heavenly father, let not thy law be fruitless in our temples, nor return to thee (without winning souls,) as the empty echo from the mountains to the speaker. We know (dear God) no syllable, nay no iota can want his vigour, being spoken from thy counsels, but it either lifts us up nearer to thy courts in heaven, or casts us lower to that damned pit of hell. O holy one of Israel, let thy holy testimonies not work in us that bitter fruit of death, but nourish us through thy blessing, to grace & life, let it so distill into our hearts, as dew upon the hills, that it may make them fruitful unto all obedience. And for thee (O Peter) what can patronage thy knowledge? thy busy questioning, without duty to thy master, thy enquiring of john's state, without enuring of Christ's Sequere? what canst thou say, for failing in thy action? Surely, if no ways it be profitable unto thee, neither for the attaining of wisdom in this life, nor for the achieving of true felicity in the next: nay, if it be hurtful and obnoxious to thy good, that it will endanger thee for falling into pride, and bring thee more in compass of God's judgement than thou wast, if thou wilt still be in demands, and not do thy duty, Christ must needs reprove thee with some sharp reprehension, saying: Quid ad te Petre? this becometh not thee good Peter, etc.  
Thus far (right reverend and beloved men, brethren, and fathers,) have we sought the two first kinds of acceptable good things, which should be in this learning of our great Apostles, to wit, if it were gracious with his master, and beneficial to himself: but hitherto our search returns with non est inventus: this inquisitive in S. Peter, without obedience to our Saviour, is displeasing to the one, and prejudicial to the other. Wherefore it remaineth that we proceed on to the third place: to inquire what entertainment this quality can found, in the censure and judgement of holy men and wise. But I fear me, you are weary, in going thus far at once, and therefore because it is not 
e Coeliu● Rhodoginu●. antiq. lect. li. 13. cap. 1.  minor virtus scire desinere, quam scire dicere, no less commendable for an Orator, to end his speech in good time, then to begin with some good liking. I had rather you should rest here, & breathe you for a while, then that afterwards you should complain, that I had tired you clean outright. Wherefore, as Tully said. 
f Cicero Philippica. orationum. 2. da.  Non omnia effundam, ut si saepius dicendum sit ut erit, semper nows veniam, I will be loath to spend all my store at once, but keep something fresh against I come again: so I will not hold you now to help me make my search, for the third and last thing which should be in S. Peter's learning, that is favourable acceptance amongst the Saints of God. I will spare you so much pains, till I come amongst you again. In the mean season, for our farewell, let us commend each other with our interchangeable prayers, into the hands of him, which in his watching over Israel, 
g Psa. 121. 4.  nec dormit nec dormitat, neither slumbers nor sleeps, but keeps it from all evil. To that 
h Revel. 1. 5. 6,  faithful witness, which loved us so dearly, as that he washed us from our sins in his own precious blood, & made us Kings and Priests to God his father, be glory & dominion for evermore, Amen.  The merciful goodness of the Lord endureth for ever & ever upon you all, if you fear him: and his righteousness remaineth unto you and your children's children, if ye keep his covenants, and think upon his commandments to do them. 
The grace of our Lord jesus Christ, etc.   

THE SECOND Sermon.  
RIght Honourable, right worshipful, and well beloved, like Salomons 
a Prou. 30. 15.  quaternion of particular insatiables 
b Reynerius to. 1. ●antheol. cap. 3. de divitijs. 1.  an Italian Bishop hath observed in generality, that there are three things in nature, which never can be satisfied: an eternal essence with accidents which are temporal: a creature which is spiritual, with bodies that are corporal: nor a substance which is infinite, with finite compliments. Surely, such a thing is the precious soul of man: eternal in continuance, spiritual in her essence, and infinite in apprehensions; & therefore never to be filled with any creatures, whose days are numbered, whose substance is circumscribed, or whose stint is measured. And if this be true in all the souls of men, that no created essence can give them full contentment, it may worthily be admired in S. Peter the Apostle, what should make the cogitations of his mind so restless, as when not 
c Mat. 16. 17.  flesh and blood, but God himself from heaven, had revealed unto him the perfect truth concerning jesus Christ: (whose too complete natures are those 
d Act. 9 20.  Duo cardines, the 2. celestial Poles, on which doth rest the whole firmament of divinity) yet not to cease from troubling his master with demands, which though they should be answered, yet could not make him satisfied.  
Doubtless his curiosity which he bewrayed in this Chapter, in questioning of S. john, that beloved Disciple, trespassing in the mean while, by a sin of omission, in not running after Christ when he said, Come follow me, could neither be pleasing unto God, nor profitable to himself, nor gracious or acceptable in the judgement of the world: and therefore extorted from our Lord and Saviour, the severe reprehension which is levied in my Text, with Quid ad te? why lendest thou me thine ear, but followest not with thy feet?  
In the first part of this Text, which is the person of Christ jesus, reproving the Apostle for his desire of knowledge, without a diligent care of performing due obedience, I have spoken not long since, in that worthy audience of Paul's, touching the two first motives of our saviours taxing Peter; the one drawn from his own dislike of such unprofitable studies, & the other from that slender crop, which it could afford the Questionist himself.  
There remaineth in that first part, the third and last inducement, which might urge our Saviour to this unusual severity, namely, if there were nothing else but the hateful, loathed distastfullnes, which it hath even in man's corrupted sinful judgement, it were able to make him which knew all sin, so vile, as that it had brought him to his shameful bloody cross, to join with the world, in reproving of this one sin, and to cry unto Saint Peter, as he doth in this place. Quid id ad te? Fie Peter, my Apostle? this knowledge without obedience, is not for thy profession.  
In opening which one cause of the opinion of the world, give me leave I beseech you, with as much brevity as I can, to show you what is her judgement concerning both those sins, which here are found and marked in our Apostle. For there are two sins 
e Num. 15. 22. 24.  by Moses pointed out in the Law, the one of Commission, & the other of Omission, and they are both here perpetrated by Saint Peter in my Text, and both of them reproved in the judgement of the world. The first is his sin of Commission, in thirsting unsatiably after endless knowledge, and this the world holds fruitless, because it laboureth for impossibilities: the other is his sin of Omission, his neglect of duty, in not following Christ, when he said Sequere; & this men count odious, because default was made in not doing that which was so necesary. And verily, if the sons of wretched Adam, do thus repute, & censure Saint Peter's action, to be either altogether bootless, or else so exceeding odious, the blessed son of God Christ jesus our redeemer, must needs check the same faults in his dear Apostle, with Quid ad te? Peter this is not for thee, I blame thy curiosity.  
The former part of their sentence, they firmly ground upon the nature and condition of man's immortal soul, whose permanence being everlasting, her essence spiritual, and her apprehensions infinite, the world well knoweth, cannot be satisfied with that which is either of a limited continuance, a grosser substance, or of finite set dimensions. For the first, which is the temporany blessings of our pilgrimage 
f Didac. Stella de contempts mundi. lib. 3. cap. 32.  Animam nostram implicare possunt, implere verò nequeunt, well may they for a time peradventure feed our fancies, but never can they to the end, fill our hungry appetites. You may mark it if you please, in the devils last temptation to our Saviour, where, when he showed him the rich kingdoms of this earthly globe, with promise to seat him in them by a deed of gift from his bounty, he discovered unto Christ, saith 
g Mat. 4. 8.  one of the Evangelists, all the glory of those Emperies: indeed that might sharpen his stomach: yea but he did it, saith 
h Luk 4. 5.  another of those blessed notaries, in ictu oculi, in a moment of time, in the twinkling of an eye: they would not tarry with our saviour, any time to be looked: a solemn show, but very sudden, exceeding sweet, but (alas) too short, which might therefore give a taste, but surely no contentment.  
For the second, that spiritual creatures are not satisfied with things corporal, you may note it by the rich man spoken of in the Gospel: who when he had filled his barns with the earth's plenteous fruits, and stuffed his storehouses with his abundant wealth, invited his 
g Luk. 12. 19  soul to a solemn feast: and as though a table with these cates, had been spread for her diet, bade her fall too, and welcome, eat, drink, and take her pleasure. But the very Gentiles of their Ephesian Goddess, whom they reputed the tender nurse of whatsoever liveth, could say she was 
h Angel. Policianu● in Miscell. cap. 51.  Multimammia, she had several provisions, for sundry creatures. And God himself in the second age of the world, when he commanded No to receive into his Ark 
i Gen. 6. 19  some of all creatures, for preservation of their kinds, which was for their porro esse, that by propagation their natures in the world might be continued, charged him withal to take with him into his vessel 
k Gen. 6. 21  of all kinds of meat under heaven, which might be eaten, which was for their esse, that by their proper and natural foods, every living thing in his kind might be sustained: according to his own practice in the first age of the world, when from the creation, he made the earth bring forth 
l psa. 104. 14. 15.  grass indeed for beasts, but wine and bread for men. Wherefore God from heaven, seeing the rich man so greatly err, as to think a divine spiritual essence could feed so grossly, as on terrestrial creatures: that his corn in his garners, or coin in his coffers, were victuals for her nourishment, told him that he was but 
m Luk. 12. 20.  a fool for his labour, for such intellectual and heavenly spirits, with earthly bodies never can be filled, it is no due food, it is no competent sustenance.  
And for the third and last, that an infinite substance cannot be satisfied with finite compliments, it is easily to be learned from the Geometrical proportions.  
For the rule is true in that excellent science, that no circle drawn in the compass of a triangle, can possibly fill up all the corners of that figure, but though it be made with never so large a circumference, yet still the angles will be unreplenished. Now humanity hath taught us, 
m Aristotel de generatione animalium. li. 2. cap. 4.  that the heart of man which is the soul's seat, & life's bloud-warme fountain, is triangularis figurae, a substance with three corners: of which, two, and those some what broader, stand upward in the body, as though nature taught her, that her affections should be ofter and greater upward to heaven, and things heavenly, and the third, which is pendent, is somewhat more sharp pointed, as though the fashion of this lodge, should teach her guest this lesson, that her thoughts should be seldom and sparing downward. And answerable unto this divinity, hath informed us, that mundus is orbis, the world is framed in a circular figure: for so the royal Prophet sung long since in his Psalm, that 
n Psa. 93. 2.  God hath made the round world so sure, that it cannot be removed.  
So then, if our hearts the mansions of our souls, be shaped (as you have heard) in a three-squared fashion, & the world with her contents, be moulded like a lump, in so round a form: and if triangles by no means can possibly be filled with the most spacious circles: what hope is there, that this world which is finite in dimensions, can ever fill our minds, whose reach is infinite? never can the will nor understandings of our souls, be satisfied with any thing which the creature yields. For if any thing in this life, which the world affordeth, might give contentment to man's immortal spirit, there is nothing can come nearer that work of perfection, than learning and knowledge, than wisdom and understanding. For what may better satisfy the appetite of any thing, than that food which by nature gives it proper nourishment. And such a thing is learning▪ 
p Ci●cro acad quest. lib. 4.  Naturale quoddam ingeniorum pabulum, as proper and as natural a diet for the soul, as 
q 1. Cor. 3. 1, 2.  ever milk was for children hanging at the breast, or 
r judicum 14. 8.  honey for the bees which labour in the hive. But (God wots) this food is far from filling our understanding; well may we hunger and thirst still for more knowledge, but never can our hunger be satisfied, nor our thirst be quenched: our souls in this life, with this precious metal, shall questionless at the most, be no more than parcel gilt, we can 
s 1. Cor. 13. 9  know but in part, and that maketh us love but in part. The 
t Eccles. 1. 8.  preacher saw long since of two of her servants, that they could never do enough as yet to please her: not the eye with seeing new and strange spectacles, nor the ear with hearing fresh and rare instructions, not, rather wisdom said herself, that such is her condition 
u Eccl. 24. 24.  as they which taste of her, shall ever have more hunger, and they which drink at her well, their thirst shall still be greater: for the soul, whose understanding hath infinite apprehensions, never can be satisfied with some few finite lessons. It should seem so amongst others, by Saint Peter the Apostle, in those two attendants of his understanding. For touching his eyes, the two watchmen of his soul: many just men with Simeon, had 
x Luk. 2. 23.  waited no doubt, for the light of Israel: many 
y Luk. 10. 24.  Prophets, nay, many Kings, would feign have seen those things which he saw, and could not: yea 
z 1. Pet. 1. 12.  the blessed Angels in their heavenly orders, longed to see Christ jesus incarnate, but for some ages could not: yet behold our Apostle, admitted by the almighty, to be a happy spectator of our saviours presence, contents not himself with that, but needs will see things future, will know the accidents of succedent ages. And for the 
a Sensus disciplinae Plutarchus de prudentia animantium.  other which is the sense of learning. Peter had heard not God himself with his voice of majesty, for that peradventure would have been 
b Exo. 20. 19  too terrible, nor by the mouth of his poor servants the Prophets, for 
c 2. Chro. 36. 12  that perhaps might have seemed too contemptible, 
d Heb. 1. 2.  but speaking by his son Christ jesus our redeemer, whose words were not too fearful, for 
e Luk. 4. 22.  his lips were full of grace, nor yet too simple, for he 
f Math. 7. 28.  spoke with heavenly majesty, and his sermons had taught him 
g john. 5. 39  all things that were necessary to everlasting life. And yet see this holy man is not satisfied with this knowledge, he will yet be learning more, he will hear what shall be john's end; Master, saith he, what shall become of this man?  
Wherefore, since Saint Peter's eyes will never have enough of seeing, nor his ears cannot be satisfied with all their hearing, look what the world will censure of the two precedent errors, that the devils plot was but weak, when with his temporany projects, he thought he could inveigle the sacred soul of Christ, which was a divine and rare immortal essence, and that the rich man's hope was fond, whilst he supposed, he might cram his soul, an excellent and heavenly intellectual spirit, with his gross and earthly corruptible provisions: so will all men say, that Peter's conceit was vain, to imagine that his understanding, which was infinite in apprehensions, could be fully fraught with this and a thousand more such questions, as though there would not still evermore be something, which his discoursing thoughts would labour to attain to. So that if all the world would give this certain verdict, that his labour must needs be bootless, because his work was endless, our Saviour might well return Saint Peter's Quid fiet, good Master, what shall john do? with his Quid refert, alas Peter what needest thou care? with id ad te? it appertains not to thee, what needest thou ask that question?  
And thus much holy and blessed Christians, shall serve for the former part of the world's determination, concerning the Apostles first sin, which is his sin of Commission. Now as shortly for the latter, what all good men may say as touching the second trespass, which is his sin of Omission. ●or suppose the world should yield unto Saint Peter, in such terms as our Saviour once used unto the Pharisees 
h Math. 23. 23  Haec fecisse licuit, sed ne alterum quidem infectum reliquisse. Peter let us grant it had been lawful for thee, in this and such like questions to have been infinitely inquisitive, yet why didst thou altogether fail in thy duty of obedience? thou wouldst have Christ hear, that he might answer thee; and why wilt not thou hear that thou mayst follow him? what all in questioning, and never a whit in action? how should the world approve of such a scholar? how can she esteem this vain and empty learning?  
Doubtless I fear she will prise it very meanly, and guess this commodity to be of no great reckoning. For besides that God by his Prophet 
i Esa. 29. 13.  Esay disliked such servitors as drawn near him with their lips, but yet drawn back from his worship in their hearts. The very Pagan could now tell him, that 
k Salustiu● de bello jugurth.  Parum placent eae literae quae ad virtutem nihil profuerunt, there is nothing more unsavoury, yea in man's corrupt judgement, than knowledge without virtue, than letters without manners. I need not to tell him what strait severe doom our Saviour once gave against the slothful servant, which 
l Luke 12. 47.  knew his master's will, but made no means to do it: let me but tell him all the world hath subscribed, and confirmed that just sentence with their several hands, saying 
m Pacwius  Odi homines ignauâ operâ, sapientiâ philosophâ, men count it a thing most intolerably hateful, to see one for speculation like a 
n Ex A thenis, scientiar. fluenta. Coel. Rhodog. li. 16. 24.  Graecian Philosopher, that (Tanquam per ostrocismum) may be shut out as too wise, and yet for his action, like a 
o Murmuleius in 7. egl. Mantuani.  Roman Bardus, that for his too much simplicity, may be hist out as a fool: to see in the same person a head like Salomons, and far unlike it, a heart like Nabals, let any man say what credit were in this.  
I remember a 
p Arist. politic. lib. 1. cap. 7. & Cic, 1. de divinat.  story of Thales Milesius, a man much renowned for his skill in Astronomy, that after he had a long time observed the heavens motions, and yet not enriched himself in his own stations, there were many that would be vying at the poor Philosopher, and tell him surely his stargazing was a sweet profession, that was never yet able to make him penny richer. I doubt me, so all good men would tell our Apostle, that his questioning of Christ without yielding due obedience, must needs be a fair piece, a goodly kind of learning, which perhaps might make him wiser, but surely no whit holier. Let S. Bernard else as foreman, give his verdict for the rest, and resolve us what glory there can be in this practice. Verily he will inform us, that 
q Bernardus de gradib. humilit.  Monstrosa planè res est, gradus summus, & animus infimus, sedes prima & mens ima, vultus gravis & gestus levis, ingens autoritas & exiguaprobitas, as in matters of civil life, it is a monster in a Kingdom to see them have most worship, that are lest worthy, in dignities to be greatest, which in deserts are smallest: that those to themselves shall receive the richest gifts, which (God wots) in themselves have but the meanest gifts: that they shall be garnished with whole pounds of honour, which scarce are furnished with one dram of honesty: Ita scientiae plurimum conscientiae parum, sermo multus fructus nullus, lingua magniloqua manus remissa: in cause of Religion it is altogether as hideous for a man to have in himself a plenty of all science, and yet withal a penury of good conscience, to have a tongue like him in Esdras, 
r 1. Esdras 3. 21.  that speaks by the talon, and yet hands like him in Solomon, that 
r Prou. 6. 10.  scarce works by the ounce. So far is the worlds herold from sounding forth her praises, that he blazeth this learning's arms with bars and notes of infamy: our Saviour therefore must needs correct it with Quid ad te? Fie Peter, it is disgraceful: if the world censure thy first action to be fruitless, because impossible: and thy latter demerit odious, and much abominable; I must needs admonish thee, it beseems not my Disciple. Wherefore holy and blessed brethren, partakers of the heavenly calling, if our Lord and Saviour so severely reproved this thirsting after knowledge, without working in obedience, this Quid hic in S. Peter, without I prae, sequar, good Master I will follow thee, let me beseech you that (since this generation, and many especially in this honourable City, are so much addicted to singularity of opinion, more than to singleness of conversation, as though Religion consisted not in this, but in the other, in learning questions, without following precepts) it would please you to consider, how worthily our Redeemer bestowed this check upon that kind of wisdom, as being neither pleasing to himself, nor profitable to the Apostle, nor yet graceful or well reputed of in the world; estimation. Quid ad te? saith our Saviour.  
Remember, O remember I most humbly entreat you, what Saint james that good Bishop in old time did advertise us: that 
s james 1. 27.  pure Religion and undefiled before God, is what? to be humorous in maintaining strange and vain paradoxes, to broche daily to the world some newfound assertions? Not, not such matter: this is it which God our Father well accepteth, if we visit the fatherless and widows in their troubles, and if we keep ourselves unspotted of the world. Yea this is sound Religion; he that will be a pure one, let him be pure in this sort; not to be odd in his learning, but to be good in his living, else all his quid hic will be naught without Sequere.  
Forget not beloved brethren, you that are called to Peter's function, the most honourable service under Kings & Princes, forget not john Baptist 
u Luke 1. 76.  that Prophet of the highest, how he was not only 
x john 1. 23.  vox clamantis in deserto, one that could cry aloud, that could speak well, but that also, 
y Math. 11. 18.  Nec edens venit nec bibens, he was one that lived well, his carriage was a pattern of all grave sobriety: O follow his steps, imitate john Baptist, let not all be questions, and naught in actions, all care of study, and none of piety. This is it which our Saviour by no means will approve of.  
And for you the dear children of the Church our mother, may it please you at my instance, seariously to consider, that it is indeed a high and excellent commendation for any one 
z Acts 11. 24.  with Barnabas amongst the jews, to have this given forth of him, O surely he is a good man: or 
a Acts 10. 2.  with Cornelius amongst the Gentiles, to receive this testimony of them that know him, Doubtless this man is one that fears God: But let me by your patience tell you withal, that he which with Barnabas would be counted a good man, must procure this opinion by his faith shown to the world, and specify it by the abundance of God's graces dwelling in him: 
b Act. 11. 24.  for so did he in the Acts of the Apostles. And he that with Cornelius would be famous for devotion, or be esteemed of others a man very religious, must not think it rests in a bore naked knowledge, in multitudes of questions, or in frequent conference. Not, he must do 
c Act. 10. 2  as he did, he must pray often to God, and give much alms to the people: else all his knowledge is naught without obedience.  
In one word, let us all which so joyfully triumph, in that happy name of professed Christians, fix always in our thoughts that blessed Idea of Christ jesus himself, our Saviour and Redeemer, who not only for his wisdom was able to report what thing soever in former times was acted: (for so said the woman of Samaria at the Well, ᵈ Omnia 
john 4. 29.  verè dixit, He hath told me all things right) but also for his holiness did work in the world, all the gracious works of perfect righteousness; for so the Galileans could testify of him 
e Marc. 7. 37.  Omnia rectèfecit, He hath done all things well too: he knew all things directly, he did all things justly. An admirable pattern, a worthy precedent. Learn then (good Christians) not of Peter in this Scripture, to seek for knowledge with neglect of duty, to be quick in hearing, yet but slow in following, to be always learning, but never practising: for this you see our Saviour finds him blameworthy: but learn of Christ himself, the Churches 
f Marc. 11. 29.  heavenly schoolmaster, learn this one lesson, at lest study often in the course of your lives on it, to make wisdom and justice sweetly kiss together, to make knowledge and obedience lovingly run along like to even parallels, I mean if so readily you will receive the first part of our saviours lecture, 
g Math. 10. 16.  to be wise as Serpents, that like good scholars you would speedily take out the next; to be innocent as Doves: that you would make the holiness of your conversation, always concur with the measure of your understanding.  
And thus much right Honourable, right Worshipful, and right worthily respected, shall serve to have spoken for the first part of this Text, to wit, the agent in this due reproof: which is our Saviour commanding service, but answered of Saint Peter with naught but questions, and therefore checking him with Quid ad te Petre?  
It remaineth that we beseech God the father of all wisdom, that passing over the study of that 
h james 1. 15.  kind of knowledge, which being full of nothing but strife and contention, is altogether earthly, sinful, and devilish, he would power into us from above, that celestial wisdom, which being 
i jam. 3. 17  pure and peaceable, gentle, and without hypocrisy, is fraught with all mercy, and the fruits of goodness. And this God the Father of his mercy, for Christ jesus his sons merits, by the blessed guidance of his holy Spirit, favourably vouchfafe to grant unto us. To which three persons, one God Almighty, Immortal, and only wise, be all honour and praise, laud, and thanksgiving ascribed by us and all his creatures, this day and forever whilst the world endureth. Amen.  
Laus Deo.   

THE THIRD Sermon.  
Out of this short Scripture (beloved Christians) consisting of four parts, as a natural body of four principal Elements, I have heretofore in this and another Auditory, entreated of the first: to wit, the agent which in this place keeps visitations with S. Peter, and that was Christ jesus, the Archbishop of his soul: I proceed, by your patience, to the second, which is his Action, & that is his reproof of the Apostles curiosity, which here our Saviour checks with this sharp reprehension, It becometh not thee Peter, it beseems not my Disciple.  
In unfolding which reproof from the Churches great Reformer, let me first in all possible humility beseech you, that no man misconceive or misconstrue these my speeches, who strive not to restrain the most painful searching after necessary knowledge, but only to repress the tickling humour of fruitless Curiosity.  
I remember a story of the 
a judg. 20. 16  men of Benjamin, that the Scripture saith, they were excellent at the sling, so as if they threw stones at any mark, they would not fail to hit it within the breadth of a hair: but yet as active and as nimble as they were, they were but lefthanded people, they threw not with the right. This brings to memory a saying of King Salomons, who tells us 
b Eccle. 10. 2.  that the heart of a wise man, is at his right hand, but (alas) the fool hath his placed on the left. Indeed not unlike, it wanteth not probability. For (God wots) there are many in this vild censorious world, which do not 
c 2 Kin. 4. 41  with Elisha the man of God (in the College of the Prophets which was at Gilgall) turn bitter Coloquintida into wholesome food, nor with our Lord and Master 
d john. 2. 8  at the solemn marriage, change weak and thin cold water, into neat and strong hot wine: but 
e Esa. 5. 20  (cursed as they are) miscall the creatures, speaking good of evil, and evil of good, putting darkness for light, and sour for sweet. Example of this may be those two perjured witnesses, who when our Saviour had said 
f john 2. 19  Destroy this earthly building, and once in three days I will raise it up again, speaking of his own most blessed body, which was but as ours is 
g job. 4. 19  a clayey tabernacle, did notwithstanding 
h Mat. 26. 61.  of set pretended malice, pervert his heavenly and most sacred words, as though he had uttered them of jerusalems' Temple, which was that City's beauty, and the whole world's glory: wherefore since this age and present congregation, wanteth not a number of lefthanded Beniamites, & evil-hearted auditors, let me not I pray you, be so understood, as though my invective against S. Peter, should be an Apology 
i Act. 17. 23.  for them of Athens, or as though in reproving this age's curiosity, I would patronize the old world's palpable gross ignorance: I mean no such matter. Let the 
k Cic. de Divinat. lib. 2.  Philosophers entitle her the nurse of great deep wonders, or 
l Thomas Aquinas  some (which would make knowledge their own peculiar) let them grace her further, to be Devotions mother: Mother let her be to Religion if they will, but surely they shall never make her more than stepmother: 
m Rom. 10. 14  for how shall men serve that God, of whom they have not heard? or true mother if they will needs have her, and that there be no remedy, let them better learn to know her daughter's name; it is not Devotion, they mistake her, it is Superstition: for so Saint Paul said in the street of Mars, that they 
n Act. 17 23.  which worshipped at the Altar of the Unknown God (there was the Mother) poor people were 
o Act. 17. 22.  exceedingly too much superstitious, there followed the Daughter. Ignorance and superstition of force must go together. But since I make no question of it, that as 
p Reve. 22▪ 2. 3.  to stand before the throne of God and the Lamb Christ jesus, is the 
q Psa. 17. etc.  fullness and satiety of the next world's beatitude; so the entrance in this life to a Christian felicity, 
r joh. 17 3.  is to know God the Father, and his promised Messiah: I hope no man will surmise, that I purposely declaim, against the true knowledge of our most merciful God: but only against that vain Curiosity, which is never satisfied in endless questions: for this is it which our Saviour misliketh in S. Peter, and tells him it befits him not, with Quid ad te Petre?  
Now therefore, if it please you, let us examine this attainder: first if our Apostle were guilty of this crime: and in the next place (if he were) what should move our blessed Saviour with such vehemency of words, to tax this small infirmity, as not to say nihil refert Petre, it makes no matter, it concerns not thee Peter, but with an interrogation, what hast thou to do with it? Quid id ad te? What is that to thee Peter?  
For the former, which is the inquiry after this fact in S. Peter: Timothy in in his Diocese indeed had such, 
s 1. Tim. 6. 20. 21.  as of profane babblings and oppositions, mere sophistical cavils, did make to the world an open plain profession: and Ephesus that great City, renowned through all Asia, had many scholars of this kind, 
t Act. 19 19  students of curious Arts: but is it possible that in Christ's school any bend their studies that ways? can Peter be any of that society? yes alas, it is true, Peter is not clear from this infection. For as in generality that 
u calvinus instit. li. 3. ●ap. 21. in sect. 1.  late Divine said well, that in Curiositatis huius audaciam multi passim ruunt, & in ijs quidam alioqui non mali, Many men are subject to be too audaciously curious, & in this number some, which otherwise are very good men: so in particular, it is 
x Laurent. villavicentius. de sanctis in ●uan. S. johannis.  certain concerning our Apostle, that his question to our Saviour, as touching his fellow john, savoured a little too much of this fruitless curiosity: he was right one of eves sons, troubled with the 
y Cal instit. lib. 3. cap. 25. sect. 10.  heart's itch: whose soul being tickled with lust 
z Gen. 3. 6.  of knowing good and evil, ceased not from her motions till she felt a merri-gall; Indeed some pleasure in himself had S. Peter by enquiring after news, but bitterness from Christ, when he reproves it with this check, Quid id ad te? thy soul is too ticklish Peter, she lust's too much for knowledge. But if the disease be no more dangerous, nor the crime more heinous, Quid opus est gladio ut occidas muscam? What need so bitter pills, to purge so small a sickness? a word had been enough to chastise that small trespass, what needed this invective, for one poor question? O sir, Quia 
a Vincentius in spe●.  magnus pastor fuit Petrus, nulla vel levis in eo ferenda culpa vel curiositas. Had S. Peter been an ordinary man, one of the common multitude, our Saviour either with silence or more mildness would have passed it over: but being a pillar of his Church, a Peer of his spiritual kingdom, the lest flaw in such a Pillar, the smallest indecorum in such a beaupeare, might not be pretermitted without correction. For 
b Vincencius ibid.  Pedibus licet adhaereat pulvis, non tam curamus: at in capite inquinamenti nihil patimur: if a little dust chance to stick on our feet, we do not heed it: but on our faces, which are the beauteous heavens of our lesser world; we cannot endure the lest disparagement. The 
c jud. 1. 7.  seventy Princes under Adonibezeo, might happily brook the cutting of their toes, it was no open deformity, it was not seen in the body: but 
d 2. Sam. 10. 7.  David's Ambassadors, if their visages be disfigured, when the Amonites in mockery, have shaved their beards to the halves, cannot but be ashamed, and blush at such indignities. So could our Redeemer perhaps have winked, if this deformity had been in the foot of his body, in the lest of his little ones: but in him which was a Prince and Captain of his Companies, 
e Act. 2. 14 15  a choice Prolocutor of his sacred Parliaments, it might not escape without controlment. Wherefore, though there were manifold graces of the blessed spirit, refulgent in S. Peter: as his 
f Math. 4. 20  ready obedience to our saviours first call, when he was chosen to be an honourable Apostle: his 
g Luk. 12. 41.  thirst of heavenly wisdom, when he craved an exposition of his Master's Parables: 
h joh. 13. 37.  his sweet and humble modesty, when he denied the Lord of glory to wash his sweaty feet: and 
i joh. 13. 6.  his resolute magnanimity, to offer his life in his leaders quarrel; yet none of these, nor all these could beg a pardon, that this default in so great an Apostle should not be chastised with Quid ad te? Peter, amongst such golden splendent virtues, this vice of Curiosity not is beseeming.  
And surely, though the glory of these celestial ornaments may seem sufficient to have cast a shade, in which this one infirmity might have been covered; yet if our Apostle shall duly mark in this his darling which here so tenderly he hath embraced, but some few lineaments: and observe in Curiosity but three things only, her parentage, her qualities, and her entertainment, I dare say he will not wonder that our Saviour so earnestly doth warn him to disclaim her. When he shall see (I say) the stock of her ancestors, the qualities of her life, and her entertainment with the wise, he cannot but submit himself to this reprehension of Quid ad te? from his Lord and Master.  
For the first therefore, which is the original of this sin, the stock from which the pedigree must be setcht: we must not look (as 
k Cicero de natura. dear. lib. 3.  Pallas could) to derive it from above: God wots it is a lower house where we must found her ancestors. For if we should look to bring her offspring from the heavens, as though Christ were the schoolmaster of such a science: indeed we shall hear him say 
l Math. 11. 29.  Discite a me, etc. Sirs come to me, I will read you a lecture: yea, but this Text is of humility, and not of Curiosity: if you will learn of me, learn to be meek and lowly.  
Look as the sun in nature 
m Coelius Rhodog. lib. 19 22.  which is the heavens bright eye, the worlds warm comfort, and the rich fountain of delightful light, though ordinarily as 
n Psa. 19 5.  a mighty Giant he rejoiceth to run his course from East to West; yet 
o 2. Reg. 20. 11.  once retired himself in Ahaz dial, and went back ten degrees from West to East: so that shining 
p Mal. 4. 2.  sun of incomparable righteousness Christ jesus the Messiah, 
q ●hilip. 2. 6.  though equal from eternity in the Godhead with his father: delights in disroabing himself of that his glory, and in that mutable dial of our mortal nature, abased himself through ten degrees of his humiliation: when by his incarnation, his nativity, and circumcision, his ohedience to his parents, and his refusal of the crown, his mean riding to jerusalem, and the washing of his Disciples feet: his death, his burial, and his going into hell; he gave us a clear light to walk in meekness after him. Is Curiosity then his daughter, or as his scholar takes she forth this lesson? doth she show she cometh of his kindred by her humble lowliness? Alas not such matter: 
r Bernard. de gradib. humilitatis.  Primus superbiae gradus est Curirsitas, not the lowest ground of Christ's humility, but the first raised step of swelling pride, is Curiosity: as near of blood as you will have her, she is too haughty arrogance, but not in the furthest removed degree allied to meekness. Let him else speak of her, which skilfully could blaze her arms, when he told us that 
s calvinus instit. lib. 3 ca 21. sect. 1.  nullis repagulis cohiberi potest quin in sublime se proripiat, nihil si liceat arcani quod non scrutetur, relictura Deo: she is made all of pride, who therefore as a puff of wind can no ways be kept in any bounders: but with her insolence raiseth up herself as high as heaven, there leaving not the secretest corner of God's privy closet unransacked if she might. If she then be the first staff of that Babylonian ladder, by which men would thrust their heads into heavens hidden mysteries: and if Christ be the lowly schoolmaster of meekness upon earth, she can by no means be kith or kin to our Saviour: though knowledge be a 
t Gen. 3. 5.  chief thing that makes men like to God, yet Christ owneth not the affinity of this giddish wisdom: and therefore no marvel though he estrange Peter from her with Quid ad te? be not acquainted with her Peter, she is none of my familiars.  
If then she can claim no kindred from above, we must look for her progenitors in some lower house: if she came not down from heaven, I pray God she were not spewed up unto earth from hell: and surely if we ask counsel of the ancient Heralds, I fear me they will fetch her first original from the devil. Let that hony-father 
u Bernardus de gradib. humilitatis.  S. Bernard else deliver you his sound judgement, and tell you (as he thinks) from whence she was begotten. Te attentâ ad aliud (saith he) latenter in cor tuum illabitur serpens & blande alloquitur: blanditijs rationem, mendacijs timorem compescit, nequaquam (inquiens) morieris: sed curiositatem acuit dum cupiditatem suggerit, etc. I promise' you a stock of great antiquity, of no less age then since Adam and Eve: she was familiar with them in the worlds beginning. But who was her father? marry let him tell you that too. O mother Eve saith Bernard (for he tells her the tale) there was indeed (as we have learned since) but 
a Luk. 10. 42.  unicum necessarium, but one thing to be harkened too (Gods sacred Oracle) which was 
b Gen. 2. 17  morte morieris, Eve when thou shalt eat of that forbidden fruit, the penalty is death, thou shalt die for disobedience: this was it which charily in the closet of thy heart, thou shouldst have laid up, as 
c Luk. 2. 29.  since did the second Eve a better message: but thy mind like an evil housewife, gadding from thy heart, left room for the old Serpent subtly to slide himself in, where with allurements he bewitched thy reason, when he told thee one bit of it would make thee as wise as God was: and where with lies (of which he is still the greatest mintmaster) he suppressed thy fear of judgement, which he said was but a bugbear: with these he sped thee with a longing for the fruit, and here he begat the insatiable thirst of knowledge: this was the first conception of sinful curiosity, thus was she bred and brought forth to the world. Hark good Saint Peter: S. Bernard hath drawn you lines of eves divers progeny: she had indeed by Adam, Abel and Cain, the two Churches lively figures, but by the devil she conceived & brought forth Curiosity: indeed the former, but the worse teeming: so that if you would know the house she came from, and who was her great Grandfather, hell was her native soil, and the devil did first beget her. And doubtless, not more sweetly then sound hath Saint Bernard spoken, for from the devil, yea, from that infernal spirit which first is spoken of in the holy Scriptures, had she her beginning. The multitude of those powers of darkness is exceeding great, of which sometimes 
d Marc. 16. 9  in one woman no less than seven are: sometimes in 
e Marc. 5. 9  one man a whole legion, full 6000: every day about each of us 
f Anselma●.  Tota daemons in aere, quot atomi in sole, as many spirits in the air, as moats are in the sun: but of all these millions, the sacred writ vouchsafeth to name but only four: and of them the first and most ancient in record, is he which begot this minion in the world. It was not 
g Mat. 6. 24.  Mammon the penny-fathers Saint, the 
h joh. 14. 30.  Prince of this world: for against his 
i Ephe. 5. 5.  idolators our Saviour would have cried, 
k Luk. 12. 20.  you fools, this night shall your souls be taken from you: nor it was not 
l Tobit. 3. 8.  Asmodaeus, that suggestor of uncleanness: for against 
m Eccle. 23. 18.  his filthy works of night and darkness, he would have preached as S. Paul did, 
n Colos. 3. 5.  Mortify your earthly members, fornication, concupiscence, evil affections, etc. It was not 
o 2. Reg. 2. 1.  Belzebub that God of vanities, and 
p Math. 12 27.  lying wonders, for against his servitors Christ would have exclaimed with jerusalems' Preacher, 
q Eccles. 1. 2.  O vanity of vanities, all is but vanity. But it was Lucifer, he that first is mentioned, who shining once in heaven 
r Esay 14. 12.  as the bright morning star, 
s judae. 5. verse.  could not content himself with that matchless state of heavenly blessedness, but must aspire to raise his throne 
t Esay. 14. 13.  as high as Gods was, and equalize himself in majesty with the highest. This was he, which fallen from the firmament himself, like 
u Luke. 10. 18.  a flake of lightning, 
x Reu. 12. 4.  laboured to draw the lesser stars to darkness after him, and therefore knowing not only 
y Aristo●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. li. & ca 1. 3  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men by nature have an intimate desire to attain to knowledge, but also 
z Ludovi. in adagijs.  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is most sweet, and marvelous delicious, to have an universal knowledge and insight in all things, began to nurse up Eve with this sugared milk: he told her it was nothing for her which was Empress of the world, 
a Psa 8. 7.  Dominari leonibus, to have the creatures in subjection, to mount herself into an ivory throne borne up with Lions: 
b Reg. 10. 19  sinful Solomon afterwards might do as much as that was: why should not she so pure a creature, rear up herself a glorious chair of state, supported with divine and intellectual cherubins? and there 
c Psa. 80. 1.  seat herself, as God himself sits, Supra omnem scientiae plenitudinem, in all plenitude of knowledge? why would not she seek to be as wise as God was?: thus did he besot poor credulous Eve, and thus begat he in the world, this fruitless Curiosity, which since hath evermore infused herself into the minds of men: here is her stock indeed, old enough and ancient, but her progenitor impious and hellish. Then bethink thee blessed Peter, wilt thou match in such a kindred? wilt thou converse with one that is of this damned family? Alas think not strange, since this idle Curiosity is none of the familiars to thy blessed Saviour, but a wicked daughter of the devil himself, whose stock came first from hell, and whose father was a serpent: think not strange (good Peter) if thy master seeing thee with her, forbidden thee of her company, saying, Quid ad te? come leave her Simon Peter, have no dealing with her.  
And thus much for the first thing, which was this viper's parentage. Now followeth the next and the second point, which may demonstrate the worthiness of our saviours reprehension, and that is the full view of the qualities in herself. For happily she may say 
d Senecai● Her●. furente. act. 2. s●. 2.  as Lycus did in the old time, Nobiles non sunt mihi avi, nec altis inclytuntitulis genus, sed clara virtus. Indeed I cannot boast much of my father and my ancestors, I stand not greatly upon my stock and pedigree, but I have virtues of mine own, which sufficiently may commend me, I have graces in me, for which the world admires me. Doubtless bravely spoken, but she wants good Neighbours, and if that be true which commonly is said, 
e Ludovicus in adagijs.  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like bird, like egg, like father, like daughter, it were strange that the devil so ugly as he is, should bring forth Curiosity so fair as she pretends. Wherefore let us make trial of these her vaunted virtues, and I presume that if either we respect God, herself, or the world, we shall find her unpleasing to the highest, unfruitful in herself, and dangerously hurtful to the souls of men: the lest of these able to extort a check from Christ, when he found his servant Peter so possessed with her.  
For the first, if we lift up our eyes to the heavens and our creator, as he said 
f 1. Cor. 1. 20.  where is the learned scribe, and the grand disputer? we may fitly say, where is the subtle doctor, where is the curious Questionist? how pleasing unto God is his sweet profession, is he the Student whose learning is so gracious? surely we may answer of them as S. Paul did of the other, truly no sir, 
g 1. Cor. ibidem.  Sapientia huius mundi stultitia apud deum, the great wisdom of these men is but foolishness with God, it is a knowledge in which he takes no such pleasure. Of men it is true, and too apparent, 
h calvinus instit. lib. 3 ca 25. sect. 10.  ut immodica cupido plusquam fasest sciendi, nos titillet, that the body is not more apt to laugh with gentle tickling, than the soul doth skip for joy, whilst she hunts after needless and subtle questions. Take an instance if it please you in both the generations: both in the former age, and this we live in. In old time Dioscorus was so bewitched with such quiddities, sounding in his ears as sweet as Siren's songs, that's Augustine that good Father, was feign 
i August. Epist. 56.  abripere illum de medio curiosarum inquisitionum, to take him off by hold, lest he should devil in those studies. And for this giddy-headed age in which we live, it is daily experimented, that 
k calvinus instit. lib. 1 cap 14. sect. 4.  maiori voluptati sunt curiosa istaec quam quae in usu sunt quotidiano. God's blessed will which he hath revealed, is nothing so pleasing or delightful to many men, as is this busy prying into his hidden secrets. Now our holy Creed, the Royal Law, out saviours prayer, the Church's Sacraments, tush these are stolen things, children are cunning thus far, but if you can, 
l Zanchius de operib. dei part. 1 lib. 2. cap. 14.  out of Dionysius describe unto us the heavenly hierarchy: if from thence you can show us how many orders there be of Angels, whether there be nine or more or less: in every order how many degrees or forms there are: and in every form how many Angels sit: O this were worth the hearing, such a Doctor were worthy the following, that in one hours Sermon could make his audience as skilful, as though in a journey of many years, they had travailed themselves throughout all the heavens▪ Silly foundlings, who when S. Paul which 
m 2 Cor. 12. 2.  was rapt up as high as the third heaven, could tell them no such news, nor report them no such matter, (but contrariwise, rather 
n 2. Cor. 12 4.  told them that which he heard might not be disclosed, no man could utter it) do 
o calvinus instit. lib. ● cap. 14. sect. 4.  think that Dionysius as though he had been a present guest, not in a Platonical but an Angelical banquet, had been dropped down from the clouds, as if it were to bring them tidings, what he had seen in another world, and how he had parlyed with the Angels. But how acceptable soever this knowledge is to man, 
p psa. 62. ●.  who is naught but vanity, and followeth after leasings, sure I am that 
q Z●nchiu● de operib. dei part. 1. lib. 1. ca 1.  Deo est ingratissima, it is unpleasing to the Almighty, his soul abhors it: he can say 
r Rom. 12. 13  Sapite, my sons, be wise, I would have you to be so: yea but he added ad sobrietatem, be not too wise, take heed of Curiosity. And therefore if she be so irksome in the eyes of his father, no marvel though Christ would repel her from the heart of his servant with Quid ad te? banish her from thee Peter, my father doth not love her.  
But why should not God affect her? is not this she that is fruitful in the multiplicity of all knowledge? is not this a blessed grain of that 
r Mat. 13. 8.  evangelical corn, which brings forth thirty, sixty, an hundred folds increase? is not this the nimble motion of man's never-resting soul, which breeds him plenteous measures of all complete skill? Very well remembered, that is indeed the second thing of which she boasted: but let 
s Bernardus de gradib. humilit.  Saint Bernard tell her what profit there is in her, he will assure us, and we may believe him, that Nihil est in homine cui prosit curiositas, sed frivola prorsus & inanis est ac mutatoria consolatio. If not she in her own cause, but S. Bernard may be credited, she is good for nothing, there is no goodness in her, but a little pleasure, and that is but frivolous and vain, and momentany. Surely she hath bragged fair, but whilst she hath told us how often she hath been with child, she hath brought forth nothing yet (God wots) but wind. Alas poor soul, a dry sad lump of earth, not like rich Canaan 
t Exo. 3. 8.  which flowed with honey and milk, but like 
u jud. 9 45  sychem's soil, which once sowed with Salt, was always barren: nothing to be compared to the vines of Engaddi, 
x Cant. 1. 14.  they brought forthful and laden clusters: but resembling that Figtree betwixt Bethany and jerusalem, 
y Math. 21 19  which perhaps had leaves on it, but no wholesome fruit: what? she like the corn in Jewry's vales, that with her fruit did 
ᶻ Psa. 65. Ilt.  make the fields to laugh and sing? nay nothing less 
a Psal. 129. Ilt.  a poor hay-seed rather scattered on the house top, whose increase fills neither the reapers arm nor hand. She like the happy Matron, 
b Psa. 1●8.  which bred and planted her many children like Olive branches by her husband's table? nothing like her, rather to be a match with the 
c Mat. 22. 27.  woman of jerusalem, who though she had seven husbands, yet could not have no children. If then like sychem's soil, that bore no corn, like the cursed Figtree, that had no fruit, like grass on the house top, that yieldeth no increase, or like the woman of jerusalem, that lacked all issue: this self-commending damsel be thus altogether barren, doubtless our 
d Luk. 7. 13.  Saviour will say to our Apostle as to him in the vineyard: Succidito infrugiferam, down with the unfruitful graft. Peter though she be barren, let her not make thee fruitless, but cut her off from thee, away with her Peter, Quid ad te, and so forth.  
And thus far have you heard her two first qualities disabled, how she is pleasing unto God, how fruitless in herself: now after the comma and the colon, let us add the period, how well she deserveth of the sons of Adam, whether she be not only not beneficial, but hurtful and pernicious to them that love her. Verily if he may be taken which in these latter days, as too true an eye-witness saw the inconvenience of it, 
e calvinus instit. li. 3. cap. 25. sect. 10.  Ex curiositate non solum frivolae sed & noxiae etiam quaestiones scatuciunt: frivolae ex quibus utilitas nulla potest elici: noxiae quod in illis qui sibi indulgent, perniciosis speculationibus seize implicant, he will tell us that from this bitter root of cursed curiosity, do bud and blossom in the minds of men innumerable questions, not only frivolous, which advantage not the asker, but hurtful, which bring him loss & detriment. And as he truly hath connexed these two shrewd vices in her, that she is first unfruitful, and then more than so obnoxious: so hath another drawn the first & this together, of those deserts she maketh both to God and man: & tells us that 
f Zanchius de operibus dei. part & li. & cap. 1.  Intempestiva curiositas praeterquam quod Deo ingratissima est, est etiam curiositas ipsis pernitiosa: this vile unseasonable and unreasonable curiosity, as she is offensive unto God, so is she prejudicial to them that love her. Siluestribus hic ceruis similes fumus and so forth: did you 
ᵍ Geminianus de similitudinib lib. 5. cap. 34.  ever mark (saith one) how the wild staring buck which runneth in the forest or in the open chase, spying the stalking-horse, stands wistly at the gaze, whilst the skilful huntsman by him with his piece or crossbow kills him: such foundlings or madlings are the curious people: which when nice questions or strange novelties are presented to them, by him which so would always keep them occupied, do fix their thoughts and pleasures only on such trifles, till the 
h Gen. 10. 9  infernal Nimrod, the great hunter for men's souls, do bring them suddenly to unseen destruction: this is the danger which men live in, that follow Curiosity. For what is there in man, which may advance him to felicity, either his knowledge of God, his faith in him when he knoweth him, or the fruits of that faith by which he aught to serve him, but they are mightily impeached by this one sinful quality? so that if all these perils redound to man by this infirmity, that she is the enchantress of his understanding, the common enemy of his faith, and the corrupter of his manners, it was necessary that our Saviour to prevent this inconvenience, should remove her from S. Peter with this reprehension, Quid id ad te? beware of her Peter, she is too too dangerous.  
To give you of each of these but a taste, jest I be too tedious, concerning the soul's eye, her hand and her fruit: it is undoubtedly certain as touching the first which is our intellectual part, that this vice of curiosity doth either make that bright eye of our souls but to cast slight glances, so that it can see nothing of God, or of his works of wonder; or on the other side, causeth it too much to stare on them, so as being dazzled, the sight it hath is but confused: either it restraineth the understanding by vagaries that she searcheth nothing, or else surchargeth her with too much work, whilst she would have her seek and found forth all things. Concerning the former, which is the restraint of the understanding from knowledge: there are but two passages for wisdom into the heart of man, either by the eyes sight, or the ears quick hearing, 
i Cor. 2. 9  for if neither the eye have seen it, nor the ear have heard it, it cannot enter into the heart of man: and alas, both these passages by this one infirmity, are ungraciously stopped and intercepted. The eye which by reading conveyeth sweet knowledge to the understanding, faileth in this office (as once a 
k Guli●l. P●raldus to. 2. de vitijs.  Bishop of Lions told us) by three sundry errors, sometimes by too quick rolling, when students ride post after the works they labour in: as though turning their books leaves would thoroughly furnish them with their authors judgement: and such a scholar 
l john 18. 38.  was Pilate, which when he had asked our Saviour what the truth of God was, fling forthwith from the bench, & would tarry for no answer. Sometimes by too slothful moving, soon weary of well doing, when men because 
m julius Scaliger de subtle. exercitatione. 308.  continuata lectio dat pertinacius ad languorem, if they read but a little long, do find it something irksome, 
n Cicero de senectute.  do not as Hesi●d. Simonides, Stesichoras, and Isocrates, whom neither days, nor years, nor age could make weary of their studies, but though the Proverb say 
o Ludovicus adagior. curia. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou wilt needs build, leave not the foundation till it have a roof on it: notwithstanding, when by reading they have begun a beauteous frame of everlasting wisdom, like 
p Luk. 14. 30.  him in the Gospel, do sit them down and make no end of it, for a little faintness. And lastly sometimes, (which happeneth as often as either of the former) by this vain and fickle inconstant curiosity: when men taking books in hand to increase their learning, because they long for variety and change of matter, cannot endure to read right on directly, book after book, and chapter after chapter: but needs must read here a leaf and there a page, now in the Preface, straightways in the tractate, & anon in the epilogue: like the 
q ● linius.  Egyptian Dogs, which at the River Nilus stand not when they are dry, to make a set drinking of it, but here a little, and there a little lap water as they are ruuning: thus the soul's eye glancing over many things, plainly discerneth nothing: and thus curious readers by this infirmity, are restrained from attaining knowledge, which so much they long for.  
And for the ears, the two fair doors for wisdoms entrance, I will say no more than 
r Freigius de Cicerone.  that the Roman Moses hath said already, that of our non proficiency, in hearing wise men's speeches 
s cicero academ questionum. libro. 4.  Duae sunt potissimum causae: primum quod defigimus animos parum, & intendimus in ea quae sunt perspicua; alterum quod fallacibus & captiosis interrogationibus circumscripti, eas quas dissoluere non possumus a veritate desciscimus, there are two special causes why we profit not by hearing, either defect of attention, when the plainest things not heeded, do as easily scape from us, as they entered to us: or else excess of vain & busy curiosity, when intermeddling with dark things, & entangling ourselves in them, because we cannot clear them, we loath all learning. And thus hath this cursed 
t Gen. 26. 15.  Philistin dammed up these lively fountains from whence Isaacks God had provided for his servants, sweet streams of knowledge to refresh the soul with: & thus doth Curiosity prevent man's understanding jest the eyes or ears should possess her of that wisdom, which might conduct her to eternal happiness. And therefore blessed Peter, if this one evil quality, making thee inquisitive in needless questions, did hold thee in the mean time from more sovereign knowledge, it was time for thy master to recall thee from thy chase, and with Quid ad te? to tell thee thou mistookest thy mark: this is not true wisdom, this is she which spoils it, and withholds thee from it.  
But if happily after many and sundry the soul's discourses, she do fix and settle herself at last on something, (as after many tempests, riding in the harbour) if from hence Curiosity do chance to be her Pilotte, by setting her in search of things either too difficult, or too many, she surchargeth the understanding, and makes her faint in the labour: for 
u calvinus instit. lib. 3 cap. 25. sect. 10.  Quum moduli nostri immemores nimia audacia, in sublime transuolamus, coelestis gloriae fulgur saepe nos obruit. When men unmindful of their strength and scantlings, will needs aim at a mark which is too high for them, it is no wonder if their bows be broken. Ask him else, that drew the fairest length that ever mortal man did: and he by his own bow and shafts can tell you, that as though honey be sweet, yet too much will make you sick; so though nothing be more worthy studying of then the glory of God, yet 
x Pro. 25. 27. Secundum versionem S. Hieron.  Qui per scrutatur gloriam Dei, is obruetur gloria Dei: He that will be prying into God's endless glory, it is a thousand to one but he is overwhelmed with his majesty: curiosity confounds them which seek too far in hard things: for what are these vain speculators in matters difficult, but as unskilful labourers, which to repair a house, undermining the ground too deep, 
y Reynerius. de study 10. cap. 3.  convulso aedificio seipsos opprimunt, cease not till they bring the building upon their heads: or like the simple swanes upon the grassy hills, which 
z Plato in phoedone.  fixing their weak eyes upon the gleaming sun, stare so long upon that shining substance, till their sights being dazzled, they are feign to be led by others: or like the pooregnats, (from that quality called 
a Geminianus de similitudinib. lib. 4. cap. 21.  Lucipetae,) which never rest to fly and flutter about the candle's flame, till (though it be pleasing because it is light, yet not regarding it is dangerous because it is fire) they scorch their vellum wings, and perish in their joys. Such pioneers, such swanes, such silly gnats are these vain people, which curiously dig into the depth of God's secrets, 
b Rom. 11. 33  always to be admired, but never reachte to, needs will gaze upon his glorious essence, 
c Eccle. 23. 19  whose eyes ten thousand times are brighter than the sun, and will be prying into that endless 
d 1. Tim. 6. 16.  light which God inhabiteth, and is inaccessible: and therefore no marvel if they overwhelm themselves in their own devices, and by the sun of majesty, and light not to be attained to, do clean dazzle and dim their understandings light. For so in old time did the Pagan Gentiles, which the 
e Rom. 1. 20. 21  Apostle speaks of, who when God by the well couched engine of this gorgeous world, had taught them the eternal power of his unseen Godhead, did not in thankfulness glorify him for this goodness, but sought him another way, with their vain imaginations, had therefore their understandings exceedingly obscured: and when they professed themselves to be the wisest, in their dungeon hearts became most foolish. Thus than this wild enchantress of man's weak understanding, either by inconstancy keeps her from getting knowledge, or with too much audacity, confounds her in that he getteth. Wherefore, since this dark shade of sinful Curiosity, was in danger to eclipse the beauteous light of Peter so fair a star in the Church's firmament, graciously did our Saviour hasten in compassion to the Apostle, to remove far from him this earthly substance, saying Quid ad te? this knowledge is but ignorance, it is not for thee Peter.  
And thus much for the first thing, the minds understanding; now from observing the humours of her eyes, let us come to her hands, and feel their pulses, to try if this quality once infused to her, do make them beaten more quick or slowly: to see if Curiosity insinuated to the soul, do make faith, the spirits hand, more strengthened or more weakened. Verily, if either doubting in the hard points of our Creed, or error in declining from the true apostolic faith, or defection & Apostasy in general from our profession, may be said to be the strengthening of the souls spiritual hand, then with such strength doth this sin of curiosity supply her; but other aid than this she brings none to man's poor faith, than either uncertain doubts, or palpable errors, or vild Apostasy.  
For touching the staggering and wavering in our faith, it is an excellent Canon which the Apostle hath, 
f Rom. 14. 1.  that these which are babes in Christ jesus, as yet but weak in faith, should be received and entertained of them that are strong, but how? not with controversy of disputations, not so by no means, for that in the novices of Christ's school (if they be already doubtful) will make them in their belief to be more uncertain. So in the Primitive Church, though that great Doctor commanded 
g 1. Cor. 1. 10.  even in the virtue & authority of his Master jesus Christ, that there should be no dissensions, but that all should speak the same thing: yet because there had been 
h Act. 2. 15 1.  scrupulous questions of needless circumcision, and curious controversies 
i 1. cor. 8. 7.  about things offered unto Idols, many doubts were made amongst the Disciples, what part they might lean to in their own religion; & from these doubts came divisions in the Church, one 
k 1. cor. 1. 12.  saying he was Christ's, another Paul's, one holding of Apollo, another of Peter, thus rending 
l joh. 19 23  that seamlesse coat of Christ's union, the church. And so in these latter and tumultuous days, as is said of the heathen, 
m Coelius Rhodoginus li. 1● cap. 9  Facilius inter horologia quam inter Philosophos conveniet, a man may as well look to have all the clocks in the city strike twelve at once, as to found all the Philosophers of one opinion: so we may as truly say concerning Christians, but with unfeigned sorrow to see our holy mother so torn and so massacred: that these endless and fruitless controversies, which not many years since some men's either ignorant curiosity, or inconsiderate zeal, or envious discontentedness, did raise & sweat in in this Church and kingdom, have bred such doubts in the hearts of many people, that they scarce know what faith to hold, or what to cleave too in Religion: so that as one said 
n Cicero lib. 1. de finib. bonor. & malor.  Quot scholae tot sectae, we have almost as many judgements amongst us, as the city hath churches, or rather Quot homines tot sententiae, every particular man hath his own several Religion. Is it not a woeful thing and to be lamented of all good men with floods of tears, that many in these late days fall from the blessed faith of Christ jesus our gracious and sweet Redeemer, and become hateful Turks or misbelieving jews? and those which abide with us and continued Christians, thousands canno● resolve (
o 1. cor. 1. 13.  though Christ be not divided) what faith in Christianity they may profess. What shall I be (saith one) shall I be (as they term it) a Papist or a Protestant? and if a Protestant, must I be a common professor, or a disciplinarian? if a disciplinarian, of what stamp must I then be? shall I prove an Anabaptist, or a Brounist, or a Baroeist? or if none of these, shall I be one of the kind Family of love? Thus standing betwixt sundry new-trode paths, yet knowing not which to enter. O blessed Lord, 
p Ephe. 4. 4. 5. 6. etc.  the God of peace, and fountain of all love, which art the Father of us all, above, through, and in us all, when thy son our sole Lord, which hath but one spouse, his beloved Church, hath admitted us into her bosom by one laver of Baptism, and called us to one honourable profession of true Christian faith, why should her poor children thus strive in her tender arms? why should Christians divide themselves in such sundry factions? Gracious and glorious God, which art both founder and Patron of thy Church, since thy invisible power 
q Math. 8. 27.  can calm the raging of the Sea, and lay the blustering winds, pacify these contentions amongst us thy humble servants, and once bring (if it please thee) all Christian Kingdoms to the unity of thy spirit in the bond of peace. But leaving our hearts desires to his heavenly providence, you see (beloved and blessed Christians) this first bitter fruit of wicked curiosity, in respect of our faith, which is a doubtful wavering in our most holy profession.  
Yet this is not the worst, for men's gross sins are 
r Oratio Manassis  iron chains, and one like draweth on another. When I think on 
s Angelius policianus Epistolar. lib. 9 Epistola. 157.  Alcibiades in former time, that though with Pericles his golden vain of sugared eloquence, he could not be moved, yet often times he was ravished if he heard but Socrates, passing a few harsh naked words: me thinks I see a simple Christian led by curiosity, to the entrance of these ways, like that poor 
t 1. Reg. 13 16. 81.  Prophet that came from judah, who having for a while disputed with himself, which of two ways he were best to take (God wots) made choice of that where a Lion did devour him. And so (I fear me) many men drawn by needless scruples into doubts of faith, when they have long studied which part to take, do join themselves to that which is erroneous. I will not now, as I have not from the beginning, build this suspicion upon mine own conceit, but I will entreat that 
u Gregor. moralium lib. 8.  learned and godly Father Saint Gregory to speak it for me, and I know he will tell us, that Nonnulli dum plus exquirunt contemplando quam capiunt, usque ad perver sa dogmata erumpunt: & dum veritatis discipuli esse necligunt, errorum magistri humiliter fiunt, many by busy searching, when they would have their understandings to bear greater burdens than well they can stand under, do fall into ungodly and perverse opinions, and when by pride they scorn to be truths humble scholars, yet they blush not to be teachers of most false errors. But alas, what needed I to have troubled good Saint Gregory? Saint Paul that was far his ancient would have spoken it for me, that 
x Tim. 6. 20. 21  when men profess these vain or childish babblings, and oppositions of this fond reputed knowledge, they must necessarily err in matters of their Faith. As I might show you amongst many things else, in that one mystery of man's predestination, which indeed is of itself Aliquantulum 
y calvinus instit. lib. 3 ca 21. sect. 1.  impedita, sed valdè perplexam atque adeò periculosam reddit hominum curiositas, something obscure and cloudy, but by men's stirring in it, made much more dangerous: when they having pried too wistly into it, yet finding not the depth, frame to themselves this most wicked false conclusion: if 
z Rom. 9 13.  with Esau or jacoh before my birth, I was elected or rejected for heaven or hell, 
a calvinus instit. lib. 3 ca 23. sect. 12.  what boots it me to follow grace, or fly from sin, my bliss or bane already is prepared; an odious consequent from curious Antecedents. But as it doth in this, so fareth it in many other foundations of our faith: for the end of the commandment 
a 2. Tim. 1. 5. 6.  as that chosen vessel said) is love proceeding and issuing from a heart that is pure, from a good conscience, and from faith unfeigned: yea, but from all these do many err, both from true charity, good conscience, and from faith, whilst they turn aside to these vain foolish janglings.  
And happy it were with men, in these points of faith, if by the graceless conduct of this curious art, they did but a little divert and turn aside, if they did not start back and turn away clean from all faith: if men above their reach meddling in Religion, became not in the end flat Atheists, irreligious. But God (I beseech him) be merciful unto us: if David in his time knew 
b psa. 14. 1.  that dixit insipiens in cord suo, etc. the ungodly man did sooth himself in his heart there was no God, we must needs perceive it in these wicked days, (in which rebellious sin being grown to a ripeness, must needs ere long bring upon us utter rottenness) that there are many (if but one, too many) which not in their hearts, but at their tables, do not only think, but spare not now to say, that (which blessed Lord forgive me to repeat) the 
c Cal●inus instit. lib. 1. cap. 3. sect. 2.  Godhead is but a cipher, the Scriptures are but fables, and Religion but a policy to keep poor men in order. O thou most holy and glorious Trinity, who but some hellish infernal spirit, or else some damned wretch suggested by their malice, durst belch or spew forth such hateful blasphemies, to load the sinful earth, to infect the air, and obscure the heavens with? But alas, whence riseth this? let that one late, but learned divine tell us, what might be but one cause of this great Apostasy, he will assure us, and he saith no more than truth, that 
d Zanchius de operib. dei part. li. & c●. 1.  Curiositas homines quasi in laberynthos inducit, ex quibus quum se nequeant expedire, eò tandem adducuntur ut nihil credant, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effecti in tenebris pereant: one thing which engendereth this cursed Atheism, is that intolerable vice of man's giddy Curiosity, which when it hath brought him through multiplicity of questions, to a confused maze of his own understanding, from which he finds no issue: leaves him there desperate of all knowledge possible, so as having already doubted and erred in many things, he sets down his rest never more to believe in any thing, but to renounce and abjure all Religion whatsoever. here is the bramble, and this is the soil which bears it, Atheism the stinking weed, and Curiosity the ground that yields it. But as the Athenians when 
dd Coelius Rhodog. antiquar. lectionum li. 22. ca 1.  Abderites Protagorus that famous sophister, in the forefront of a Book which he published, put this sentence, that de Dijs neque ut sint, neque ut non sint, non habuit dicere, whether there were a God, or no God, it was a thing he would not deal with, for his heinous impiety did both banish him, and burn his scribblements: I would Christian Kings and Princes, whose Royal Courts swarm now with Atheists, blushing not to scorn the holy Church, and to contemn the Prophets, would not suffer the Gentiles to outstrip them in their justice, but brandish vengeance against these hellhounds, whose lest blasphemies deserve sharp death, a thousand times more than the needy felon: would God (if not go before them yet) they would imitate the Athenians, that their devilish blasphemies might be suppressed, and themselves, most horrible detested Atheists, might be thrust from the presence of Gods anointed. For then this sin, what transgression is more capital? yet rising from that which the world deems no sin, from man's unstaid & endless Curiosity. And certainly, if it work thus upon man's poor faith, that it maketh it either doubtful, erroneous, or defective, as thus shortly I have showed yond, since Christ meant 
e Luk. 22. 32.  to make Peter's faith strong and impregnable against all the winnowings and sift of the devil: it is no wonder if he would clear him of this so adverse an infirmity, with Quid id ad te? ask no such questions Peter, this concerneth not thy faith, or if they do, these will but either a stonish it, or else seduce it, this knowledge is not for thee.  
Hitherto have ye marked the soul's eyes and hand, how clear the one, and how strong the other is, if ever this vild infirmity be acquainted with them: now I beseech you in one moment take notice of her fruits which she bringeth forth to the world, if the same possess her, and see what are the actions of men's lives which are so infected: and verily you shall perceive, that if there be any good thing which the will of man would put in execution, that like a 
f Exo. 1. 15  cruel Egyptian midwife, this monstrous curiosity doth murder it in the birth: or if there be any evil which the heart conceiveth, that as a tender nurse she fosters and brings it up, as 
g 2. Reg. 19 37.  Senacharib did Adramilech and Sharizer his sons. For touching the former, which is the hindering of good actions, if we look back to the first man, to learn how his affections at the first were poisoned and depraved 
h Eccles. 7. versu. ultimo. Secundum versionem S. Hieron.  fecit quidam Deus hominem rectum, sed ipse infinitis se miscuit questionibus: God made man at the first wise in his understanding, and holy in his will, but he by his many questions impaired both these graces, and by his curious enquiring after God's hidden will, hath over cast his understanding, and distorted all his passions. And for ourselves, the stems of that old stock, there is 
i 1. Tim. 4 7.  nothing holds us more from the practice of true godliness, then old wives profane and foolish childish fables, then listening to vain and fruitless curiosity, as said the Apostle, 
k calvinus instit li. 1. cap. 14. sect. 4.  so that si rite sapere volumus, relinquenda sunt nobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista, quae ab otiosis hominibus nobis traduntur, if either Adam at the first, or we which are since, would have learned or will learn that wisdom which is perfect, which stands 
l calvinus ibidem.  not in frivolis questionibus, sed in solida pietate, not in nice quirks and quiddities, but in sound unfeigned holiness, there must first be a disclaiming of the sin of Curiosity, for she smoothereth our best thoughts, she prevents our good endeavours. And not so only, that she 
m 1. Tim. 1 4.  breeds not godly edifying, which is by faith, but she is the mother and the nurse of much gross impiety, she fraughts men's lives with sin and wickedness. For how should it be otherwise, saith good Saint Barnard, but that 
n Bernardus de gradib. humilitatis.  Animus dum per multa evagatur, facile invenit ubi adhaereat, ubi noxiam experiatur delect ationem, when our minds will needs wander through variety of all things, amongst many they must needs light on some that be evil things, where the soul, which of herself is prove unto iniquity, takes her solace and pleasure in sinful delectations. Thus the eye of the understanding, 
o Gen. 30. 37.  like jacob's sheep, too firmly fixed upon these particolored objects, makes the affections (as they did) to bring forth spotted fruits, to manifest to the world naught else but sinful works. So in his time the great Apostle Saint Paul observed it, 
p 2. Tim. 2. 23.  that the best effects of foolish & unlearned questions, is but contention's strife, this 
q 1. Tim. 6. 4. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 engendereth nothing but envy and emulations, railings and evil surmises, in one word, vain disputations of corrupt erroneous men. And so we at this day see it but too plain, that our curious masters, brokers and defenders of our newfound questions, are too much tainted (I would it were not true) with covetousness and maliciousness, sure marks of that fond faction. And these for our will and our affections, are the fruits which Curiosity brings for men's lives, good works she hindereth, evil deeds she still advanceth: this is her disposition to the soul's endeavours. Wherefore if she be an obscurer of the mind, a weakner of the faith, a corrupter of the affections, happy was Saint Peter that our blessed Saviour would remove her from him with Quid ad te? beware of her Peter, her company is full of danger.  
Thus far right Honourable, right Worshipful and beloved Christians, you have heard the two first arguments, which may demonstrate unto us, how deservedly our Saviour uttered, and how patiently both Saint Peter and ourselves should suffer this reproof of Curiosity. The first drawn from her parentage, the original of her essence, which she cannot claim from Christ or from above, but was delineated to have sprung from hell, and from the devil himself. The second collected from her inhaerent qualities, which showed us, that if she be unpleasing unto God, unfruitful in herself, and dangerously hurtful to the soul of man, darkening his understanding, when either she misleads it by vagaries, or overloades it with too much searching, wronging his poor faith either with doubts with errors or defects, and corrupting his affections, with suppressing holy actions, and engendering evil works, our Saviour might justly give forth, and our Apostle gently bear, this so demerited a check of this sinful Curiosity, in these words Quid ad te?  
There remaineth but the third & the last to be added, observed from the entertainment, which in all generations this unsavoury, barren, and pernicious art, hath had with wise men But as the Roman Rhetorician 
r Cicero pro p. S  said once in his Oration, Mallem ego ante dicendi finem facere quam vos attent audiendi, I had rather cease to speak too prolixly, then make you weary of hearing gently, the same course will I hold with this Christian presence, rather reserving this remainder to be delivered to you next Sabbath, then over-burden you at this time with heaping up too much. Wherefore, till then craving your wont patience, I commit both your meditations upon this, and my studies for the next, to the blessing of the highest, who in the unity of his Godhead, and the Trinity of Persons, by us and all his creatures be ever glorified, Amen.   

THE FOURTH Sermon.  
IN the sacred story of the heavenly inspired Book, reporting the wondrous creation of this beauteous world, and the gracious redemption of us poor sinful men, there are two special rules, which a late but learned divine hath excellently prescribed to every Christian, 
a Zanchius de ope●●bus dei. part lib. & cap. 1.   fides ad sit & sobrius animus: first that when the Prophets and Apostles, the holy men of God, do relate unto us, 
b 2. Pet. 1. 20. 21.  not from their private motions, but from the Godheads influence, the predictions and narrations of these subject matters, we do not expect that they should be justified by Logical arguments, or Mathematical demonstrations: but since it went currant amongst men, and those pagan: 
c Cicero de oratore lib. 2.  Hoc verum est, dixit n. Q. Luctatius, hoc sequi necesse est recito enim tabulas, my assertion is true, for such a great Clerk said it, this must needs be avouched, for I produce you my authority: we that will be counted the servants of the highest, do with all readiness of faith, embrace his speeches, which 
d Heb. 6. 20.  being immutable in all things, cannot possibly lie. The next is, that (like David) 
e Psal. 131. 1. 2.  we be not hie-minded, nor exercise ourselves in matters too hard for us, that we seek not to know more than Moses & others which were God's Chroniclers could impart unto us, nor labour to learn that which he pleaseth not to teach us: but 
f 1. Sam. 6. 19  since the Bethshemits were punished for looking in the Ark above their Lord's commission, that we keep 
g Psa. 131. 3.  our souls meek as new-weaned children, and pry not too much into God's hidden secrets. Two necessary directions of weighty importance for faith, that we receive all which God hath told us, and against curiosity, that we seek to know no more. Of these two, the former (I praesume) is well observed, of all which either glory or live in the name of Christians; for it were a shame for them to let their incredulity to be checked and condemned by the damned spirits, who (alas) 
h jam. 2. 19  for that faith which is historical, do both believe and tremble also. But for the other rule, which giveth the caveat against man's proud ambitious curiosity, God wots many good men, many Christians, yea, the Apostles themselves have been taken tardy in listening to this precept, whilst they have runned with hot foot after needless knowledge: wherefore since Saint Peter in the narrow verge of this tent, was by our Saviour (as his visitor) found culpable of this fault, I thought good the last Sabbath, in the second part of this scripture (which is Christ's action, his reproof of curiosity) to show you the deseruednes of this reprehension, from three things coincident to this infirmity; to wit, her parentage or offspring, her inhaerent qualities, and her entertainment and welcome with the wise. The two first of these by the aeternal assistance and your gentle clemency, I passed over the last day: which were the stock she came off, and her true deportmentss; now suffer me I beseech you, with your accustomed patience, to tender you that debt which then I left unpayed, and (that I may recompense my last days tediousness with this hours shortness) briefly to show you thus much: that (if holy men and wise men in all times and ages, have severely taxed this sin in whomsoever) it is no marvel if he which was the holiest of holies and his father's wisdom, discovering the same weakness in his dear Apostle, did labour to remove it, with this sharp check of Quid ad te? Peter this question needs not, it beseems not my Disciple.  
It is true which the man of GOD known by the name of Eloquent, and 
i Esay 6. 7.  who had his lips by a Seraphin, touched with a coal from the Altar, did say in reference of man to God, that 
k Esay 55. 8. 9  our ways by no means may be resembled unto his, nor are our thoughts to be compared with Gods: but, as the heavens are higher than the earth, so are his cogitations much more exceeding ours: wherefore if by their precepts and practise I shall make good, that both men prudent and religious, have evermore disliked this endless curiosity, and both by their council and carriage, studied and endeavoured to draw men from it, it must needs stand agreeable with our saviours wisdom, (so 
l Math. 21. 16.  great as in babes mouths it can silence all their learning) to repress the same humour when he finds it in his Apostle, with Quid ad te? I like not this vain knowledge, Peter ask no such questions.  
First therefore for the former, which is the prohibition of wise and good men I remember the vain and frivolous speculations, which are reported to have been made by Animaxander the Philosopher about the sun, how skilfully by his deep, but dark study, he could tell you the quantity of that substance, how big that body is, and the distance of his sphere, how far it is from the earth: sure a man of high reach, that could comprehend such secrets. For had ye come to him, and asked him this hard question, how great the body of the sun were (as he thought) or of what largeness was it: he would not stick, as though he had been in heaven and measured it by inches, or as though he had taken the just dimension with his line or compass, to assure 
m Plutarch de placitis Philosophorum. lib. 2. cap. 2●.  you out of doubt, how that glorious essence is just two and thirty times as big as the earth's whole globe. Or had ye inquired of him, how far that triumphant 
n Psa. 19 5.  giant keeps his royal Court from this our habitation, why he, as if he had from this climate to that celestial place, paced it as often as he had fingers and toes (if he cannot tell you how many barley corns would reach up to heaven yet) can tell you as if he had met it with a pole or chain, that 
o Plutarch. de placitis Philosophorum lib. 2. ca 31  from this earth's face to the suns high sphere, is just and no more, a million eight hundred and four thousand furlongs: certainly an excellent fellow, if he had lived in his time to have practised Arethmeticke amongst Salomons buildings, that he might have told him how many tuns of brass were in the temples vessels, 
p 1. Reg. 7. 47.  which the wisest men yet could never number. Such vain and nice fond studies had Animaxander that poor Philosopher, busying his head, & breaking his dry brain, about such fruitless and childish questions.  
But (I trust may some say) there are no such amongst us Christians, 
q Psa. 1. 1.  who having Gods testimonies to meditate in daily, need not run astray to such needless scruples. Verily it is more intolerable in a Disciple in Christ's school, them in these heathenish and Pagan students, which had no such voice to listen too: yet God help, even amongst us there is too much Curiosity, in searching forth that which is no ways profitable. As not to detain you with too many examples, I refer you but only to Melchizedec and Adam, concerning whom, even amongst divines, you shall find some make too vain & giddy inquisitions. For as touching Melchizedec, 
r Heb. 7. 1.  that great king & Priest, the scripture saith he 
s Heb. 7. 3.  was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he had neither father nor mother, (to wit in the register, though he had in nature:) yet though in the text his parents were not recorded, now ye shall have one that with his skill in genealogies, is able to piont out his father which begat him, 
t Albertus Patavinus in primum. ca johannis.  & make him nephew to old No & Sem: a far better herald than ever was the Apostle. And ●et for the other, there is one far passeth him, who though the 
u 1. Cor. 15. 54.  earthly Adam, were the first man that breathed, yet as a judicial 
x D. Bar. page 38.  divine hath lately taxed him (as though Adam had been but a freshman in the world, and some other man before him had been a greater Senior) can tell you that he had one that was his schoolmaster: and if need be, can name you him, and show you that the man which taught our great Grandfather at the first his Arts, was called Sombassar: doubtless this Scholar must needs be a great antiquary, that can report unto us of men that lived before old Adam. But a little by their leaves I must be bold to tell them, both the Pagan Philosopher, the Patavian Doctor, and our English teacher, the same which a late elegante writer hath advertised them, that 
y justus Lypsius epistolar. cent. 1. epist. 59  Quaestionum vorticibus horrere nos oportet, nec his involui: assidere & obambulare earum ripas maximum licet: It is a pretty thing for a man to walk and sit by the rivers bank, and laughed to see things wheel about the whirlepits mouth, but it were dangerous for himself to fall into it, and by the many turnings thereof, to be drawn down into the depth: so for bystanders, to see such as these are thus build Castles in air, it is sport enough (though it should breed pity:) but they which have been taught and nurtured by the wise, have learned to hold their hands from such childish labours. For to leave these counsels from humanity, and to listen to the authority of grave divines, there is no sort of them either ancient or modern, neither the elder nor the later writers, but they have been very careful to warn us of this vanity: that since 
z Psa. 49. last.  man being in honour, kept not his understanding, but by this sin amongst others, made himself like the beasts that perish, therefore we should 
a Peraldus to. 2. de vitio negligentiae.  Animo quasi fraenum imponere, nec aliquando permittere ut evagetur, bridle our affections from this madding appetite, of running after every new and difficult question, that we should rather entreat God in the words of holy David, 
b Psa. 32. 9 10.  Lord let me not be like to the horse or mule, for they have no understanding, their mouths must be kerbed, & their unruly heads held in with bit and bridle, jest they fall upon us: but (blessed God) inform me and teach me in thy way, that is knowledge all sufficient: & jest I should err in it, Lord guide me with thine eye, lead me on in thy testimonies, but keep me from these vanities. These holy meditations against curious arts, all godly and learned both the fathers and their gleaners will remember to us. As to avoid prolixity, let me name you in the first rank but Prosper and Saint Augustine, the former of which two hath an excellent prescription, by which every one may manage his aspiring thoughts in his greatest achievements and pursuit of wisdom, 
c Prosper de vocatione grati●●.  when he tells us that  quae Deus manifesta fecit non sunt necligenda, ita quae occulta esse voluit non sunt scrutanda: as when the Saints on earth shall say unto us, 
d Psa. 22. 1.  come let us go up unto the house of the Lord, 
e Psa. 95. 2. 6.  let us before his presence fall down and worship, and at the Altars foot, let us kneel down to God our maker, we 
f jer. 7. 13.  may not with them of judah refrain our feet from God's courts, nor 
g Psa. 50. 17.  contemning the holy law cast his words behidn us; so when we do come into the temple, and present ourselves before his footstool, we must not press up too high, nor look too far, we 
h Levit▪ 16. 17.  must not so much as peep into the sanctum sanctorum: as it is a foul negligence 
i joh. 5. 39  not to search the scriptures which God hath revealed to us: so it is proud arrogance to 
k 2. Esdras. 4. last.  intrude into the mysteries which he would conceal from us 
l Horatius sermonum li. 2. satyr. 3.  unus utrique error, as the Poet said sed varijs illudit partibus, both err in the same subject about attaining knowledge, but one being too careless, that would not know enough, the other too too curious, that needs would know too much, both of them equally condemned by that father, as well this nice vanity, as that palpable gross folly. And the same judgement is that famous great doctor of (which worthily is entitled Ingeniorum aquila) as 
m August. to. 2. epist. 56.  he hath testified in an epstile which he writ to Dioscorus, whom when he found vainly inquisitive, about trifling quiddities, which he had raked up out of Tully & other Authors, & that he would needs trouble that good father for resolution in them: S. Augustine returned him this grave and wise answer, Ego te ediscere vellem, ut vel non inaniter curiosus esse velis, aut saltem curiositatem tuam illis nutriendam non imponere, quorum inter curas vel maxima cura est, reprimere ac refraenare curiosos. I am sorry that the pleasing conceit of these mani-knotted questions, hath so far besotted your better judgement, as that you would trouble me with solution of them, which (God wots) have my hands full in looking to my Diocese: wherefore I would wish you either to wean your studies from this giddish curiosity, or if she do bring forth such a brood of questions, you would at lest be wiser than to put them forth to nurse, to such as I am, which wish them never borne. This sharp, but safe reply, did that holy man return, to this vainglorious affecter of vainer Curiosity: consorting just with that which Prospero said before, that those which have their hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus troubled with 
n 2. Tim. 4. 3.  the itch, must either have their ears stopped from listening, or their mouths locked for ask such frivolous questions. Wherefore were Saint Peter now living to read their volumes, which from his 
o Math. 16. 20.  rocky and unmoved foundation have reared their silver, 
p 1. Cor. 3● 12.  golden, yea, their pearly works, he could not think much that his Lord and Master, (since mean men, yea his own Scholars have found fault with this infirmity) should chide him for being curious, with this Quid ad te? Peter in time every good man which blame this, thine own followers hereafter, will say thou didst not well.  
But because the latter days are those, 
q Math. 24. 12.  in which sin and iniquity shall most abound: and amongst all sins, 
qq 2. Tim. 4. 3.  that men shall not suffer wholesome doctrine, but tickle thus after choice of curious teachers: it may be thought that some amongst our later writers, are grand patrons at lest close favourites of this shallow study. Indeed 
r ●●org. 〈◊〉 us in 〈◊〉 〈◊〉  Quum omnes nunc passim scripturiunt, & certatim libros edunt, since every one in these days that can but join his letters must needs bescribling, and his finger's itch 〈◊〉 ink have made his pen and paper meet: it is inevitable (as the same Doctor saith) but that multi (etiam sub praelo) aut plus sibi arrogent, aut aliter sentiant, quam aut res ipsa aut pietas patitur, many (yea in print) will discover themselves to the world, and yet either arrogating more than their merit, or else delivering more than truth and piety. But amongst our Neotericks, because many impute this to one man especially: let me show you that divers as forward as he, but not so learned, may perhaps be affecters of singularities as he was, yet cannot justly father their Curiosity on their Master. For as himself was not ignorant that 
s calvinus instit lib. 1 cap. 14. sect. 8.  Quaedam ex eo sunt mysteriorum genere, quorum plena revelatio in ultimum diem differtur, because 
t 1. Tim. 3. 16.  godliness is a mystery, 
u Act. 1. 7.  therefore there are some things which cannot now be learned, 
x 1. Cor. 13 12  till in an absolute fullness of heavenly wisdom, we come in that Kingdom to see God face to face: so did he teach them which needs will build their whole divinity (with contempt of Fathers) upon his sole authority, that 
y calvinus instit. li. 3. cap 21. sect. 1.  opportunè admonendi sunt in cognitionis studio quis sit officij sui modus, they must not shoot too short nor gone in this their study And if they would have a lesson how this scantling may be kept, not for their roving, but keeping of their length, himself can well enough direct them if he will but hear him, 
z calvinus instit. lib. 1 cap. 14. sect. 8.  that a nimia vel in quaerendo curiositate, vel in loquendo audacia cavendum est, they must not like fond and but questing puppies, either spend their mouths too freely, or hung their ears too largely in hunting after nifles. Surely it is well that these misdeeming people, have found him their censor, but not their Champion. And because the particular examples perhaps may teach his duller scholars, more than all his precepts, I would they could waken their drowsy heads, to mark from him but one of his choice instances, as touching Gods holy and most blessed Angels.  
For concerning them, many nimble wits will know (more than all the synod of the Prophets and Apostles would ever teach them) in which of the six days of this world's creation, the celestial Angels had their first beginning: 
a Exod. 20. 11.  for in them God made heaven, earth, and sea, with all their compliments. Doubtless saith one, this is my opinion, God made them the first day of all the week, when in 
b Gen. 1. 1.  the very beginning he created heaven with her ornaments, and so not unlikely these blessed Spirits amongst them: for in that full Choir of his celestial song-men, 
c psa. 148. 1. 5.  when all the creatures are invited to praise their Creator, before the stars 
d Gen. 1. 14. 19  were set forth glistering as spangles, which was on the fourth day: or ever the heavens were spread, his 
e psa. 104. 2.  pavilions curtains, which 
f Gen. 1. 6. 8.  was the second day: and before the light, this worlds sweet comfort, was diffused amongst us, 
g Gen. 1. 3. 5.  which was the first day, 
h psa 148. 2. 3. 4  the Angels are billed and called in the first place, as though they were before the rest, the eldest singingmen, and had been made before the other creatures. You say well saith another, but I think not so: I suppose rather God made them in the last day of the week. For nature, which is the 
i julius Scaliger de subtilitste. excercit. 77. sect 4.  ordinary power of the aeternal Godhead, or rather (as the 
k ovidius metam. li. 1. hanc deus & melior litem natura dimerit.  Poet could say) very God himself, 
l Scaliger excercit. 101. sect. 1.  ab ignobilioribus ad nobilioria pro greditur, first produceth that which is less, and afterwards that which is more perfect: as almost hudwinckte you may plainly see it, in both the worlds the lesser and the greater. For if ye view the whole frame of this bigger engine, and note how by degrees at last it was made perfect, you may see in the five former days of this world's creation, the works of God's hands serviceable for man, were 
m Gen. 1. ad versum 25.  first produced but in the last day, when this admirable Theatre drew near the finishing, then 
n Gen. 1. 26  even the sixth day came man forth, 
o Scaliger de subtilit. excercit. ●50. sect. 5.  the abridgement of all essence; which in his body bore the counterfeit of the world, and in his soul had engraven the Godheads image, a most rare work of exquisite perfection: but first was the furniture, than man the Lord created. And as in this great world, so with like facility you may discern the same in man, which is the lesser For with much more advise and consultation, (as though the three persons of the blessed Trinity, had assembled in parliament for man's creation) when he the last, but best of all corporal substances was forthwith to be framed, 
p Gen. 2. 7.  first God did temper him a body of the earth's small dust (alas) the vilder part, but 
q Bernardus.  stercoris mar supium, a satchel of corruption: but to make him a perfect man of complete nature, did after 
r Gen. 2. 7.  breath into him a spirit of life, a most divine and intellectual essence. Wherefore, if the Angels be more excellent creatures than man 
t Psa. 8. 5.  whom at the first God placed in seats below them, no doubt but if Adam on the sixth day as a more curious work, was brought into the world after all the creatures else, but that the Angels more glorious by far then Adam, were created after him the sixth day also. Very finely, but as vainly, both demanded and disputed, saith this late divine: the first saith, they were created the first day, because the Psalmist named them first, he might as well have said, the stars were created before the heavens, for 
u Psa. 148. 3. 4.  in the same place they are called before the other: the other saith they were created the sixth day, after man: because their nature had perfection much more than his, belike not believing Moses, nay not God himself, 
x Gen. 1. 31. & 2. 2  that after man was made (speaking of no work following, neither Angel nor inferior) presently God rested from his blessed labour. But I will tell you (saith he) rewarding them both for their scholastical act, as 
y 2. Sam. 1. 14. 15  David did the Amalekite for his unpleasing news 
z calvinus instit. lib. 1 cap 14. sect. 4.  Contentio isthaec pervicatiae magis quam diligentiae est. I never knew but diligence deserved a thank, but I have heard withal, that busy would have a band: this is not a divine study, but a devilish Curiosity, I like not this.  
Thus not our late writers (whom many notwithstanding have called in question for misprision of this crime) are so far found guilty of this fantastic Curiosity, but they can afford it controlment where they spy it in another, much more must the blessed Messiah of the world, countermand this same sin in a great Apostle, with Quid ad te? fie Peter, leave this vanity, there is no wise man in any age but he will reprove it.  
Thus far right Honourable and beloved Christians, you have heard the entertainment of this quality with the wise, what cautions all learned men, both ancient and later, have given out against this one fruitless study, to wit, because she is but 
a Augustus' ●●mo 2. Epist. 56.  liberalium studiorum nomine palliata, as Saint Augustine saith no true liberal art, but a counterfeit of such science: or if she have in her any one point of wisdom, it is but 
b calvinus instit. lib 1 ca 4. sect. 4.  nugatoria sapientia, a kind of childish and trifling toyish knowledge, as that Neotericke could confess it: in one word, because she is but 
c 1. Tim. 5. 20.  scientia falso dict●, as Saint Paul, from whom they both borrowed, long since did determine it, an injurious usurper of true learning's sacred title, therefore no man should admit her in his serious travails, which he undertakes for the attaining of immortal wisdom. Now because I fear me I have kept too long time in passing over this strain▪ I will run over the next with as quick briefs as I can: that I may show you after these precepts, by the precedents of the wise, what welcome Curiosity hath had amongst them, if you observe their affection and disposition to her, either when they see it in the lives of others, or else found themselves possessed with it.  
Touchign the affection of grave and prudent men, when they found this infirmity in the study of another, either for their approbation or reprehension of it, I remember there are too faults which the Acute Philosopher hath truly discovered amongst divines, & both of them worthy to be severely taxed. First 
d julius Scaliger de subtilitate excercit. 6 8. sect. 1.  there is agrestis quaedam simplicitas, a sottish simplicity in a sort of silly students, which when by the weakness of their dry and shallow brains, they cannot found forth the immediate cause of any effect in nature, strait way do condemn reason & all her true conclusions, as the very plague & bane of Christian religion: and refer the Original of all such motions to God, which indeed is the first and mediate, but not the sole cause of such petty actions: in the mean while, covering either the weakness of their conceit, or the idleness of their minds, with a holy pretence (as they say of reverent, but indeed) of a ceremonious and too fearful modesty. These men are too short to reach the height of wisdom, at lest they put not their arms forth to the length. But there is another sort which strain themselves too far, who when one shall tell them, that 
e Idem ibidem excercitatione 307. sect. 29.  Humanae sapientiae pars est quaedam aequo animo velle nescire, it is a special part of man's true knowledge, if in some things he can be content to confess himself ignorant, by no means will endure such restraint or limitation, but think their understandings so sharp & nimble, as that they would scorn there should be aught so hard or difficult, but by a little musing and discoursing in their thoughts, they can rive it out from the depth of nature: these are jolly fellows, that naught can scape them. But I would they would hear his judgement of their conceit, whose intellectual eye was as pure and sharp quicksighted (If I mistake it not) as ever any of theirs. Horum 
f Idem ibidem excercitatione 65. section●. 4.  equidem ingenia (saith o●●) admirari & laudare ut acuta soleo, verum ut nimis acuta fugere.  
Surely I cannot but commend, yea, admire these fine and subtle nimble-witted heads: it is a pretty thing to see how deft and fleet they be, evermore in motion, of sudden apprehension: but I dare not follow them by imitation: I fear they are too subtle, the threads they spin are doubtless all too fine, their learning is more admirable than approoveable, so exceeding sleight, that it never can be found. This was the kindest greeting that Scaliger could vouchsafe her, when he spied this curiosity in the students of his age.  
Yea, but 
g Plutaren. de educandis liberis.  multi aliorum peccata increpantur, ipsi in eadem prolapsi vitia, many can be content to carp at that in others, which not withstanding they can wink at in themselves: therefore that you may see how wise and godly men have not only disliked this infirmity in the lives of others, but also have abandoned and renounced it in themselves, as knowing it (belike) to be but 
h Bernardus.  nugarum matrem, virtutum novercam, a good nurse for vanity, but a dry nurse for virtue, I refer you to that one example only of the Church of Ephesus: 
i Act. 19 19  Where when many Disciples had heard Saint Paul's two years Sermons, and seen the wondrous miracles which he strangely wrought, in healing the sick, and scourging the seven wild exorists, they perceiving their vain and frivolous studies to be dangerously obnoxious to the sacred Gospel of jesus Christ which that Apostle preached, presently forsook those curious Arts, and publicly did burn so many Books of that kind, as afterwards were valued at two thousand marks. A notable example of heavenly wisdom, in disclaiming such a study as was altogether fruitless: yet (alas) we are not so wise as to follow their example. For the Ephesians, which were Grecians, men excellently learned, and which at the first in respect of their knowledge in humanity, reputed the doctrine of Christianity, to be but a simple thing, and indeed mere foolishness, 
k 1. Cor. 1. 23.  like the great Clerks which were in the Church at Corinth, could here submit themselves at the hearing of God's Oracles, to the obedience of Christ's Gospel, and the renouncing of their own studies: but we rude Barbarians, whose knowledge cometh behind theirs in human literature, but far exceedeth them in the tidings of salvation, never can be drawn (if once we have devised some conceited quirk, either in the rule of faith, or the form of discipline) to abandon and forsake our own imaginations, and subject our judgements unto wholesome doctrine, here is no removing of our curious Arts.  
They were not ashamed that all the world should know the final abjuring of their childish studies, for publicly they burned their books of all such arts, but with us, men have learned that fond and surly rule, 
l Seneca ad Ebutium de liberalitate lib. 4. 38. cap.  quod semul dixeris qualecumque sit fixum ratumque sit, that which thou hast once affirmed, be it true or false, maintain it to the death: and therefore howsoever reason or religion convince them of their errors, they will not stick to say, I have once taught this for sound doctrine, therefore I must not leave it: 
m Plato in Thaaereto.  though Protagoras the elder he was, was the wiser also, and Saint 
n Augustinus to.  Augustine that good father blushed not in his age, to pen a retraction of that he writ in his youth. Or if their palpable ignorance be evidently confuted by impregnable arguments, that so they are forced to altar their first opinions, yet they will not have their followers suspect them to be changelings, o no 
o Sam. 15. 30.  Saltem coram populo honora me, for God's sake let not the world know, notwithstanding all this, but that I am still as I was a disciplinarian: they will not have men think that they are so wise, as to discard their own quiddities, not not for sound divinity. In one word, the Ephesians were content to leave their Books, though by good estimation they were thought to be worth no less than fifty thousand pieces of silver; questionless it was a rich and a goodly Library, yet they burned them all to make way for the Gospel, that 
p Act. ●● 18.  men might sooner believe, and bring forth good works answerable: but here a sort of Ae●ops cocks, will not leave their Barley-corne for the richest Gem, nor can be brought to part with the lest Geneva trick, though perhaps it be scarce worth thrice three halfpence, for the greatest cause that may be, I warrant you not for the wealth of the Tower of London. But howsoever some with us, not of the soundest judgement, are too fond wedded to their curious paradoxes, you see these new converts by Saint Paul in Asia, how readily they rejected their fruitless curiosity, they left their studies, & burned their helpless books. Wherefore if wise men and religious persons have both disliked this sin in others, and rejected it themselves: if Scaliger amongst the latest Philosophers, and the Ephesians amongst the ancientest Christians, have thus abhorred these frivolous inquisitions: well might the son of Sirach admonish the jews, 
q Eccles. 3. 24. 25.  not to be curious in things that are superfluous, because the meddling with such hath beguiled very many: and well might the Apostle give order to teach the Gentiles, that 
r 1. Tim. ● 4.  they should take heed of endless and fruitless genealogies, 
s 1. Tim. 4. 7.  of profane and old wives doting fables 
t 2. Tim. 2. 23.  of foolish and unlearned jangling questions: but most worthily of all might jesus Christ our Saviour, 
u joh. 1. 38.  the Rabbi of the jews, and the 
x Luk. 2. 32  light of us poor Gentiles, reprove this in his servant amongst other his infirmities. For there were more defects in our Apostle, besides that which in this place remains upon record, as a reverend father of the Church hath noted 
* Augustinus de agone Christiano  Petrus in mare fide vacillavit, a cruse salvatorem revocavit, sacerdotis servum vulneravit, dominum suum abnegavit, religionem denique simulavit. Peter offended in respect of his trust in God, 
y Math. 14. 30.  for notwithstanding his warrant, one blast could shake his faith: he offended in respect of his love to his Master, 
z Math. 16. 22.  for that being carnal, would have kept him from the cross. He sinned in impatience, 
a joh. 18. 10.  when (but a word and a blow) he cut off Malchas ear: he sinned in negligence, when 
b Math. 26. 40.  being commanded to watch & pray, he slept, and could not wake so much as one hour. 
c Math. 26. 74.  He transgressed in unfaithful cowardice, when for fear of a girl he abjured his Lord and Master: 
d Gal. 2. 13.  and he transgressed in deep dissimulation, when being a jew, he lived as did the Gentiles: so that if before this time our Saviour and redeemer reproved his infidelity, with 
e Math. 14. 31  O thou of little faith, and his affection too carnal, with 
f Math. 16. 23  Come behind me Satan: if he found fault with his impatience, 
g joh. 18. 1●  bidding him sheathe his sword, & with his drowsiness 
h Math. 26. 4.  ask him if he could not watch one hour: if after this time his white-livered fearfulness was taxed, 
i Luk. 16. 22  with a look and turning of Christ's head, and his dissimulation by 
k Gal. 2. 11.  Saint Paul, with an invective to his face: it is not to be wondered, if this scaped not scotfree, if when reason and religion amongst men in all ages, be adverse in curiosity both by rule and pattern, Christ did challenge his Apostle for that gross infirmity, with Quid ad te? Peter amongst other faults, I must warn thee needs of this, thy ill pleasing curiosity deserves sharp reprehension.  
Now have you heard the latter branch of this last argument, what countenance she hath with the wise and virtuous, when they meet with her abroad, or in their private studies, how they dislike her in the one, and disclaim her in the other, so that by the sum of this one reason, yourselves may make this sure collection, that if both the counsel and carriage of grave and holy men, have reproved and rejected this unprofitable curiosity: our Saviour being that sun from whom they take their light, must needs control the same sin in his dear Apostle.  
And here holy and blessed brethren, having knit up the third motive of our saviours reprehension, drawn from this sins acceptance even amongst the sons of men, to wit, that if they have taken acceptions to it, in whomsoever they descried it, the son of God must needs check it in so excellent an Apostle: I would gladly cease to trouble you any further at this present, jest being altogether in this place feeding of your souls, I should forget you must have time at home to refresh yourselves. But because I remember that Nathans 
l 2. Sam. 12 1.  erat homo quidam dives, there was a certain rich man that wronged his poor neighbour by him, will do little good without 
m 2. San. 12. 7.  tu ipse es, etc. except it be laid close to the party trespassing: suffer me I beseech you in the meekness of your spirits, to minister this purging pill which our Saviour offered Peter, to this Christian presence and this honourable City: and I suppose (if it work well with you) ye will readily confess, that there are many causes given on your parts, which might move the son of God, with greater reason to check you in these days for your giddish Curiosity, then in the days of his flesh he had to reprove Saint Peter: so that worthily he might transfer his speech from the Apostle with Quid ad vos? O foolish Citizens, you are in many things too much exceedingly curious, which little do concern you, and less avail you.  
Saint Peter that great and worthy antesignanus of the Church, which 
n Math. 16. 16.  in the fair streamer of his true confession, did bear the glorious name of jesus Christ, the everlasting son of his everliving father, though he were tainted (as you have heard) with so many 'scapes and slidings, yet was he also wonderfully adorned with many rare and admirable graces, as I gave you a short note of them in my Sermon the last day: and yet all these could not shield him, but this check must needs fall on him, our Saviour could not brook his vain idle Curiosity. Verily if the son of God were on the earth in these days, seeing men when he crieth ᵒ Quaerite viam antiquam, Sirs look 
●er. 6. 16.  which is the old way, that is the good way, be sure ye walk in that, yet hunting after nothing but new and strange devices, he could not possibly keep silence, but reprove this itching vanity, Ho, keep the beaten way, these are but newfound tracings, these novels are not for you.  
And if ever that were true which long since was affirmed in things of civil life, that est natura hominum novitatis avida, all men from their cradles delight in uncouth novelties, than it is most apparently true for this present age in this kingdom, and especially in this City for matters of Religion: where amongst other kinds no doubt of sundry errors, you shall see men by four means bewray their curiosity, by which they are led to listen after novelties. ¹ For either they must every day have new teachers to instruct them, always one man will be stolen, they must have choice, ² or if the same man still teach, he must provide them some new doctrine, ordinary dishes will cloy their dainty stomachs: ³ or if he do deliver them common lessons, he must not say he hath them by common means, the lest must be by visions, or by revelations, they must be far fetched, things bred at home are forbidden: ⁴ or if he be no new man, nor bring no strange doctrine, nor receive it but by common means, he must confirm it by extraordinary courses, he must be one that is able to do some miracles, and at the lest to work great wonders: either the Preacher must be newcome, or his doctrine newfound; either the attaining of his learning must be by revelations, or else otherwise the confirming of it by working miracles; or else if none of these, but that it be common sanctorum, according to the accustomed form of plain and wholesome doctrine that a man shall utter, his auditory will not stick to tell him in these days, that they could have said as much themselves as this is, and that if you can acquaint them with no other things than these, they had as lief to hear their own cow low, as bestow the hearing of such another Sermon. But 
p Gal. 3. 1.  as Saint Paul said, O stulti Galatae quis vos fascinavit, etc. O foolish Galathians, who hath bewitched your minds, that ye should not obey the truth of jesus Christ: so may I well say on this behalf; O ye fond and foolish giddy-headed Londoners, who hath besotted your souls and understandings, that thus you estrange yourselves from sound doctrine and holy exhortations, and are so vainly enamoured on every newfound trifle? I must still speak to you in the Apostles phrase, 
q 1. Cor. 11. 22.  Quid dicam? alas what shall I say unto you? shall I praise you in this? no (God wots) I cannot praise you; but 
r 1. Cor. 15. 34.  loquor ad vere●undiam vestram, I speak it to your shame, that your hearts should be so itching, and your heads so full of crotchets, that nothing now can please you but dainty things and new: had ye lived in Christ's time, and been of such a disposition, he would have been at you with Quid ad vos? why what is the matter sirs? will naught but strange things serve you? this curiosity becomes not them that will be my Disciples.  
Thus much might serve to have spoken in generality, but because I am taking my leave of the second part of my text, which is Christ's action, his reproof of Curiosity, let it not offend you if I stand a little longer in buckling on every joint of this reprehension, that it may sit the faster to the backs of such offenders. And first for the first, which is the busy seeking after newcome teachers. That which Tully said long ago in military discipline, that 
f Cicero in Philippicis. oratione 11.  Non tam veterani intuendi sunt quam tyrones milites, flos Italiae, & novae legiones etc. there is not so much respect to be had of old weatherbeaten soldiers, as of new-trayned men, which are the flower of chivalry: the same do many amongst us hold concerning Preachers, in the Church of Christ militant: that for their own poor shepherd it makes no matter for him, though he have from God the charge of all their souls: God help him poor man, he is an overworn divine: his learning is now out-dated: but if they should go to Church, they would wish to hear a young eloquent scholar, new come from the University, one that will give them the flower and cream of his flowing wit, and that can deliver his mind in such fine polished terms, as in admiration will make them hold up their hands and bless them: one that they never heard before, and every day a new one, or else they care not if they hold the Church a wild Cat. Indeed such was the affection of the unthankful jews, both to john the Baptist, and to Christ his Master, they were strange Doctors, and therefore had great audience. john was a very rare man, no ordinary person, if ye look either into his ministry or his conversation. For touching his ministry, his doctrine was not usual, but God raised him up as a Prophet, when 
t Gualther. in Marcum cap. 1. homilia 4.  there had been none five hundred years before him: and for his sacrament that was strange, 
u Math. 3. 6  for he used Baptism, and not Circumcision; prophesy had been intermitted, and Baptism than first was founded, so that his whole office seemed altogether new: and as for his life or behaviour amongst the people, 
x Mat▪ 11. 18. 19  Nec edens venit nec bibens, he came neither eating nor drinking as others, which because they are sociable, are termed gluttons and wine-bibberss: but he was of an austere and strait conversation, 
y Math. 3. 4  his garments plain and grave, but camels hair and a leather girdle, and his diet course and sparing, nothing but locusts and wild honey in the wilderness. When such a man was heard of as now could prophesy, which for so many years before him no man else had done, when there were tidings of one that baptized men in Iorden, and a fame was spread of his strict and spotless life, 
z Gualterus ubi supra.  Ad visendum illum curiositas & novarum rerum studium mul●os excitavit, What for curiosity, and what for other causes, 
a Math 3. 5  all jerusalem and jewry, yea, all the regions near them flockte forth in heaps to see john Baptist: the people must needs hear and see such a newcome Prophet, exivit tota Hierosolima etc. saith Saint Matthew, all the City ran forth into the wilderness to behold him. And as the jews dealt with the servant, so did Herod the Tetrarch with Christ his Master. For first when he heard his Sermons & matchless wonders, 
b Luk. 9 9  he was exceedingly desirous to get but one sight of him, thinking it was either Elias which should come again, or one of the Prophets which was risen from the grave, or else good john, whose head he had taken from him; but which of all these soever it was, assuring himself such a man was worth the seeing: and afterwards when he met with our Saviour at jerusalem, 
c Luk. 23. 8  he was marvelously glad that he had gotten a sight of him, whom he longed so much to see. Thus both the governor and the people were mightily carried with an insatiable desire of hearing and beholding such persons as were strange. And as this was true amongst the jews, so certainly it is too true amongst us Christians, 
d Ci●●●o de finio.  Chremes Terentianus nowm vic num non vult fodere aut arare, as the old man in the Comedy would not have his new neighbour work, for fear of hurting him, so are our Citizens wonderful tender over their new▪ found teachers, nothing is too dear for them, though all the rest be hated. Tell them where they may hear an Honourable Bishop preach, a reverend Prelate, or an ancient grave divine, tush, they know what these are, temporizing formalists, a sort of silken Doctors, such as when a man hears their text, he may guess himself what will be all their Sermon: but if you can tell them of a trim young man, that will not quote the Fathers (and good reason, for his horse never eat a bottle of hay in either of the Universities): that never yet took orders, but had his calling approved by the plain lay-elders (for he was too irregular to be ordered by a Bishop): that will not confound the congregation with latin sentences, (for he is not guilty of the Roman language): that will not stick to revile them that are in authority, that his sectaries may cry he is persecuted, when he is justly silenced: if ye can give them intelligence of such a man, O for God's sake where teacheth he, to him they will run for haste without their dinners, sit waiting by his church till the door be open, if the place be full, climb up at the windows, pull down the glass to hear him, and fill the Churchyard full, send him home every thing: one man plate, another hangings, this Gentlewoman napery, that goodwife money. Let him want nothing so long as he is new, though within two years after, they leave him on a lea-land, and never heed him.  
This is the malady of many Citizens, they have money for new Taverns, and ears for newcome Preachers, but none can please them, except the man be new. Indeed these 
e Cicero ad Q fratrem. lib. 2. Epis. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libenter sua recentia poemata legunt, these buzzing piddlers love to be always doing, notable stirring fellows, they will not stick to allow you three sermons in a day (such as they can) good ordinary tabletalk, but as Tully said, 
f Cicero de legib. lib. 1. & ●lutarchus in vita Ciceronis.  Academia istaec nova rerum omnium perturbatrix est, that the newfound University which Arch●silas & Carneades had lately founded. was the common disturber of the whole state of Italy: so we not many years since have pitifully tasted, that these upstart teachers have so shaked this Church and Kingdom, as if the care and wisdom of our gracious Prince (whose life & government the Lord continued as the firmament) together with the incorrupted integrity of some reverend Bishops (whom God long maintain & increase their numbers) had not religiously prevented & withstood them, it had been very dangerous, & almost inevitable, jest the one (with come down sir Prelate) had been trampled in the dust, & the other (with are you settled) had been disjointed with sedition. Wherefore blessed & beloved Citizens, praise God which hath protected this church & commonwealth, from such unlearned, yet contentious Spirits: and magnify him which hath still placed amongst us some grave & holy churchmen, admirable for their knowledge, & inculpable for their lives. As for your newfound doctors, take S. Paul's sound counsel, 
g 2. Tim. 4▪ 3.  purchase not after your own lusts and itching appetites, every day such huge heaps of strange & upstart teachers: for (alas) they will but turn your ears from the voice of truth, and nuzzle you in their own devised fables, our Saviour which warned you of them by Saint Paul before, would tell you of them now if he were amongst you, with Quid ad vos? this curiosity is not tolerable, that you will listen to no Preachers, but those which still are new. And if I may be so persuasive with you, as by these exhortations to have drawn you from these teachers, let me admonish by your patience of that choice which you make of doctrines, and that is, that many of you will needs hear either new things or nothing, no Sermon sounds well in your ears, but that which sounds too strangely. Indeed 
h Act. 17. 21.  the Athenians amongst the pagan, made it their whole study, that they might tell and hear of naught but that was new: and the people of Bethania among the jews, flockte in great concourse to the house of Mary, whose brother our Saviour had then raised from his grave, but 
i joh. 12. 9●  it was not for any love to hear Christ jesus preach, but because they longed to see the man which had been dead: 
l Ludolphus part● 2. cap. 25.  Sperabant enim referent Lazaro, de altera vita aliquid audire, the reason was, because they were in hope that Lazarus would report unto them some strange occurrents, which his wandering soul had seen in a foreign world: so were the Gentiles of news from other countries, the jews of strange tidings from another world, exceeding greedy: naught but new impressions might touch their understandings: and so amongst many of both sorts since it is too manifestly true, that 
m Erasmu● in judicio suo de Seneca.  Communia quanquam optima fastidiuntur, the most commendable things once waxing common, are but contemptible. For if students will teach other nations to speak their language, they cannot abide to learn them the same phrases that others do, but if that 
n Erasmus ibidem.  of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be once translated by Tully, that no man is borne for himself, but partly for his country, and partly for his parents and his friends: another when he cometh to the translation of it, ne similiter dicat mawlt peius dicere, careth not how wide he roaves, so he shoot not near to that: and therefore will rather say, nemo sibi contigit, no man hath his being allowed him for himself: a little stranger, but a great deal worse. And in their native speech, when they have abundant choice of fit and proper words, yet 
o Cicero de oratore li. 3.  in maxima suorum verborum copia translatis & alienis magis delect antur verbis quam proprijs & suis, in the greatest store of variety in their own, their mouths are for none but spruce outlandish terms: 
p Cicero de finib. li. 4.  such as Cleanthes and Chrysippus did altogether use, in their curious Book of painted Rhetoric. But whether run I back to former ages, to prove this in humanity? yourselves will convince this in your learning of divinity. For if you can hear of one within a church or chapel, lately built with the ends situate north & south (for east & west were too too superstitious) will warn you that such a day he will teach or speak, (for to say he would preach were a word too trivial) and in his exercise will show you a cunning model of perfect discipline, lately with great travel fetched from beyond the seas: by which the meanest in your congregation, shall either bear some office, or at the lest have great authority: O this is excellent, the government established by our sacred Prince, examined by the Clergy, confirmed by the Nobility, and yielded to by the Commons: in one word, ratified by the powerful authority of that Honourable Court of Parliament, and thus long experimented to have been both peaceful and religious: tush, it is but a threadbare relic of blind and darksome Papistry: the Common service-book, should be converted into quick and sudden fresh-conceived prayers (not printed in the Book, but new-hatched in the brains:) and these studied Sermons should be duly changed into extemporany exercises, in a moment apprehended upon the first view of the text: he that thus powers forth his petitions, and delivereth such doctrines as never any heard before, nor he himself can well repeat again, this is an Orator for you to pray with, a worthy teacher for you to learn with, this is a fellow that is for your tooth indeed: you must have novelties, and naught but new will serve you. And (alas) what are these wonders, or yourselves which so admire them? Surely (for the things themselves which so much affect you) as in points of action 
q Sallust de coniur. Catilinae.  Cuncta plebs novarum rerum studio coniuratorum incaept a saepe probat, the rude and vulgar multitude lends a ready ear to seditious speeches, and is exceeding prone to mutinous insurrection, though they neither have cause from their Prince, nor found safety for themselves, only because they love to see strange alterations: so in matters of knowledge, and but bore contemplation, 
r Erasmus in judicio suo de Seneca.  Rarò dicta etiam si pessimè frequentissimè tamen applauduntur, these things which gain the great applause in popular assemblies, are not embraced for their well-deserving worthiness, but only for their quaint newfangled strangeness; it is their rareness, not their goodness, that makes you like them. And for yourselves, the great masters of these devices, it is true which Batracus said once in the Poet, 
s Mantuanus in Bembo. ecologa. 10.  Cura viris gravibus rerum solet esse suarum, wise men attend that which concerns them nearest: but it is as true which his fellow told him in the same eclogue, that Cura viris levibus rerum solet esse novarum, they which are devoted so to these newfound pageants, are but vain giddy headed shittle-witted fellows, there is no stayed wisdom, no sound judgement in them. Therefore I must needs call to you, O cives, cives, good gentle citizens, leave off this running and mad-brainde appetite, of hearing uncouth and upstart doctrines, if your newfound platforms be for the most part corrupter than plain antiquity, and yourselves for following them be worthily reputed, with grave and wise men to be but vain and childish, I must needs say to you as Christ did to S. Peter, Quid haec advos? why listen you after novelties? why should naught content you but strange things and outlandish?  
Peradventure you will say you are not culpable in these faults: you neither look for new teachers, nor listen for strange doctrines, and therefore you are wronged in hearing these reprehensions. Indeed non est factum is a good plea in law, and perhaps truly pleaded in defence for this, for it may be you offend in the third kind rather, neither nice for the speaker, nor for that which is spoken, but only curious in the manner how your doctrine is received, to wit, that it be not by study of Arts, nor by liberal education, but by heavenly influence into them which teach you. Surely I remember Dives his supplication which he made from hell to father Abraham, that 
t Luk. 16. 27.  he would send good Lazarus to his Father's house, to warn his five brethren jest they came to his torments: such a Preacher might recall them, but none save one from heaven: neither the law could inform them, nor the holy Prophets reform them, it must be a Saint from the clouds at lest, none else could warn them. Doubtless this damned man in hell, hath many like him left behind on earth, which thinking that 
u Cicero acad. quaest lib. 1.  recentissima quaeque correcta sunt & emendata maximè, all things of the latest are of the best edition, and crying out that 
x Ludonicus adagiorum curia. 6.  piscis nequam est nisi recens, fish is no longer good, then whilst it is taken new: cannot endure to be taught by men, if they will say they were brought up with Saint Paul 
y Act. 22. 3.  at the feet of Gamaliell, and so had their learning by study and instruction: but if with him they have been 
z 2. Cro. 12 2. 7.  wrapped up as high as the third heavens, and so had all their knowledge by abundant revelations. If some can rudely protest that they never troubled school, nor saw an University, that they were never infected with those prophance sciences, which they commonly call the seven Liberal Arts, nor never stammered in these three dark languages of Hebrew Greeke and Latin, which usually are termed the three great mother tongues, nor never yet could writ or read one English line, but that what they have was taught from God by visions, that he hath sent them Angels to show them things to come, that he hath schooled them by strange dreams, how to reprove the people, that such a one is Enoch, which should come before dooms day (though thousands know where he was borne in a poor sorry village): and another is Elias, (though he be a silly glover, and for need is feign to work forth to another) if you can hear of such a one that will bring you these news from heaven, away with your great Clerks, your learned students, your great divines, they have a little skill by the Book, and who may not have so: but those which you will hear, must receive their knowledge like these, by dreams and visions, by Angels and revelations, and not by every common and usual manner. Thus your shepherds must 
a Mantuanu● in eclogo. 10.  N●ua pascua quaerere & amnes, lead you unto new walks and streams which were never heard of: your Poets must 
b Horatinus carminum. lib. 3. ode. 25.  ensign aliquid discere, recens & adhuc indictum ore alio, tell you things which no tongue ever spoke of, and yourselves must be 
c Coelius Rhodoginus antiq. lectionum. lib. 18. cap. 22.  hispaniolize, always stirring and finding new invensions, content with none but them which teach from heaven, your doctors learning whom you will follow, must be infused by secret inspiration. But (one word by your favour) if that be true which Abraham replied to Dives, 
d Luk. 16. 31.  that they which will not listen to Moses nor the Prophets, will not be persuaded though one should rise from death: if an Angel from the clouds, or a saint from heaven should come to teach or move them: you were best take that counsel from me, which Piso gave to Tully, 
e Cicero de finib. lib. 5.  a nova ad veterem academiam reuertite, hold you to 
f Math. 4. 4  Scriptum est, and to them which can deliver it, 
g joh. 5. 39  that is the golden rule which can lead you up to heaven: as for your revelations, wait not for them, nor give no credit to them. Quid haec ad vos? you have Moses and the Prophets, what gad you after others?  
There is but one company behind, whom I would speak with for my farewell: which neither seek new teachers, nor gape for new assertions, nor would advise their rabbis to look for inspirations, only they could wish, that the Religion which they preach might be countenanced with some miracles which these men should practise. Belike the undoubted verity of the eternal Godhead, whose spirit first breathed the holy writ: the sacred majesty of those heavenly oracles, which every where are full of high authority: that most divine and blessed harmony, which sweetly sounds in all her holy scribes: that wondrous preservation of her leaves, her lines, her letters, from hateful tyrants and their fiery wasting flames: and the meek obedience which through all the world hath been performed to her royal laws, is not able to win men to believe God or true Religion, except he will yield so far to feed their faithless fancy, as that at every pinch to gain their good belief, he will work some miracle in the heavens, the earth, or depth. O God forbidden, will men be so incredulous? will not the creature rest in the word of his creator? or shall not sinful wretched miserable man believe the only word of Christ jesus his Redeemer? far be it from the heart of any Christian, to deny sweet entrance to the message of his Saviour. But whether shall I turn to exclaim of this foul trespass, but only to my Lord which is offended by it? The Jews not admitting Christ's heavenly Doctrine, importuned him with 
h Math 12. 38.  volumus a te signum videre, Sir we would see your Sermons ratified with some rare miracles, and doubting of his office, 
i joh. 2. 18.  called for his commission: by what sign canst thou show us that thy authority reacheth thus far: and so (God help us) many in this age will ask the poor scorned levites, Sir what can ye do to avouch your dear religion? what can you perform to grace it more than I? can you stay the sun in his sphere with your prayers, or with your Orisons strike fire from the clouds? can you make a gourd in one day bud and blossom? or 'cause the greene-leaved figtree to whither in a trice? can you fill the valleys with water at a beck? or dry the channels of the read and main vast sea? let me see these things & straight I will believe you, but without some sign or token, if there be no wondrous miracle, if we take not upon us that we can dislodge the devil (though God knoweth he were conjured to be for us, or ever he could be conjured by us) if we will not profess that we can fling forth Spirits as they were but Pigmies, why all our testimonies from the Prophets & Apostles, our observations and relations of the text, single and compared; the citing of the Fathers, the alleging of the Councils, and what you will beside, all is but frivolous, our Religion is but bore, and our proofs too slender: all our grounds are stolen, if new wonders do not grace us. Thus our age is like 
k In Aemilia comaedia Italica. act. 3. scenu  Eriphila, that will not lend her eyes to any spectacle, except it be some newpende Comedy: or rather like the toyish Romans, whom not the newest nor the finest Scene could hold, 
l Terentius in prologo Hecyiae. ob. funam bulum.  for running after the fellow on the ropes: the freshest show with them most have the most spectators, and the newest proofs with us must needs have all the auditors. If some unlearned audacious idiot will but pretend that he can do marvels, why that is the man, ye must hear none but him. But whilst you are thus affected, I may say of you as another said of the jews, 
m Ludol phus part. 2. cap. 25.  Curiositas vos trahit plus quam charitas, neque vos amor ducit sed admiratio, as they came to Christ, so you come to the Church, not of pure charity, but for curiosity; not to gain his love, but to gape at wonders, as boys resort to the merchants open stall, not to see his wares, but to view his Monkey, to stare, but not to buy. For shame leave off such childish trifling fashions, expect not that which God hath never promised, his word he hath given, but not assured you wonders. I would ye would imitate Elianus the sophister, which because he never travailed beyond the coast of Italy, never went aboard to sail, nor never saw the sea; was in the higher estimation amongst the people: would God ye would keep you within the bounders of the Scripture, and let the holy men inspired give your soul's contentment: God would be pleased, and the Saints triumph in it: for heaven and earth crieth out of this your fancy, Quid haec ad vos? what look ye now for wonders? the Scriptures are able to make good servants perfect.  
Thus far (men, brethren, and Fathers) I have praeumed to make this reprehension somewhat acquainted with you, finding you in condition not much unlike Saint Peter, wherein (for that which is passed) I beseech you have patience with me, not for the matter which I have spoken from my conscience▪ but for my tediousness, which is much beyond my custom: and for that which remaineth to make up my conclusion, let me add but this one word by your Christian clemency, to make you abhor this newfangled Curiosity: that for these newfound teachers, these inspired dreamers, these wonder-workers, they are but such as Tully spoke of, touching some in his time: 
o Cicero de divinatione. 1.  Superstitiosi vates impudentesque arioli: and of what stamp I pray you? a sort of silly, yet shameless wizards, aut inertes aut insani aut quibus imperat egestas, all of them troubled either with a head witless, or a zeal opinious, or a purse penniless: and therefore Quid ad vos? what should you meddle with them, these are not masters for you.  
And as for those which needs will be (not their scholars but their sectaries,) and learn nothing else but news and novelties, let Saint Paul that great artist show you their just proportions, and he will tell you they 
p 1. Tim. 6. 4. 5.  are but ignorant people, yet vildly arrogant; and therefore both erroneous in their judgement, and corrupt of conversation: an ugly shape, unfit for Christian people. Wherefore blessed and beloved Citizens, passing over in silence these so important points, touching the nature of these Doctors, and their deceived followers: and thus abruptly knitting up this second part of my text: I humbly beseech you in the bowels of Christ-Iesus, for the avoiding of offence to our gracious God, and for the advancing of your souls to eternal happiness, abandon and disclaim this fruitless Curiosity, whereof this City of late hath been so much detected: as for your newfound teachers, their strange assertions, their uncouth revelations, their supposed wonders, Quid hae● ad vos? why should these things seduce you? it is enough for you, (would GOD I might attain it) rightly to know jesus Christ, and him for us crucified. To that sweet Saviour, with his glorious father and our blessed comforter, three persons and one God, be all power and majesty, glory and dominion ascribed for evermore, Amen.   

THE FIFT Sermon.  
THat which blessed Vriel in learned Esdras, reputed an infirmity in his high aspiring thoughts, that elevatum cor eius vias Domini comprehendere voluit, 
a 2. Esd. 4. 2.  his heart being swelled above due compass, meant to reach the secrets of Gods high wonders, is now a malady universal in the world, which hath seized too deeply on the sons of Adam. For humana ratio divina facta investigare studet, as 
b Laurentius villavicentius in festo S. johannis.  one hath well observed, the sore and waterish eye of man's weak understanding, though it be 
c 1. Sam. 3. ●  like old Elies' sight, exceeding dim, or as the poor man's skill, 
d Math. ●. 2●  which knew not men from trees, in on word 
e Arist. Metaph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the bats or nightbirds aspects, do stand disposed to the suns most radiant beams, yet will it still be staring upward to gaze on God his essence, works, or william.  
For the first, as touching the essence of the eternal Godhead, though that be true which Saint Paul hath remembered us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 
f Rom. 1. 19  are but some certain things which may be apprehended of the deity, and as for himself, he inhabiteth inaccessibilem 
●. Tim. 6. 6.  lucem, an endless immortal incomprehensible light, to which no creature that is corruptible can attain, yet hath it evermore been too evidently apparent, how inquisitive man's nature hath been to search that secret, not only amongst the Gentiles, but with God's chosen people.  
Amongst the pagan, (those strangers from the covenant) what one thing did 
h Cicero de divinat. li. 1  Hiero that infamous tyrant, more busily demand or seek to know of Simonides that learned and great Philosopher, then Quid esset Deus, of what kind of essence that heavenly power might be, which rules this world and us poor mortal men: though perhaps his care was as small to serve that God, concerning whom he asked the good Philosopher, as pilate's purpose was to defend that truth, 
i joh. 18. 38  of which he questioned his prisoner our Redeemer. Like him I remember a story of Caius Cotta, in the Roman Orator, to whom when Velleius by the light of nature had granted there was a God which guided all this engine, it was not sufficient to rest in that good answer, but needs he must learn of him yet more instructions, 
k Cicero de na tu●● dear. lib. 1.  undenam & ubinam, qualesque cum corpore tum animâ essent, from whence and where they were: their shape and true condition. But to let pass these pagan, we have too pregnant examples, in Gods own house, amongst his dearest servants. For to begin with latter days, and so go backward: how much was 
l S. Augustinus.  that good Father of the Church Saint Augustine, overtaken with a fit of this Curiosity? when in his Book which he compiled of the holy Trinity, he attempted to comprise all these deep dark mysteries, of three persons in the Godhead, yet but one pure essence: of a generation in the son, yet coeternal to his Father: of proceeding in the spirit, yet coequality to them both: of two natures in Christ jesus, yet but one true person, with other inquisitions of like proportions: how restless was his mind, and how unquiet all his studies, in seeking and searching forth the Godheads blessed majesty, to determine all these questions by some like probability? God wots a task of difficulty, if not impossible.  
And to lead you backward to precedent ages, the scripture hath true testimonies of this infirmity, which may show the contagion of this disease, not only in the people, but in the Prophet also. For if ye look into the monuments of the sons of jacob, you may remember in the publishing of the royal Law, that when God would meet Moses in the mount of Sina, he 
m Exo. 19 12  commanded the multitude should not ascend the hill, but that their lists and bounders should be set them by his servant. Nay more than so, as he said by his Prophets, not only 
n psa. 105. 15.  do them no harm, but touch not my anointed, so wonderful precise was God in this behalf, that the people were not only interdicted to go up, 
o Exo. 19 13.  but further they might not so much as touch the mountain: and (alas) all this was but for fear of one thing, jest they 
p Exo 19 21.  should gaze or stare on him that spoke with Moses. So prone is man's frail and sinful nature, to be prying into God's eternal essence, that to restrain their busy and lawless Curiosity, he was enforced first to giveforth his prohibition unto Israel, & (if words might not prevail) to keep them forth with lists: and if not these neither could be sufficient, 
q Exo. 19 13.  to terrify them with fear and awe of death, that every offender in breaking of the bounds, should either be stoned or stricken through with darts. God's sacred wisdom foresaw that appetite of looking into hidden things, and things forbidden, yea even in Israel, that Kingly priesthood, that chosen generation, the sceptre of his inheritance. And no marvel if the multitude were guilty of this crime, if the common people offended in this trespass, for Moses himself was not clear from this infirmity. For whereas in special there are two choice blessings which God imparteth to wretched sinful man, to wit, 
r Psa. 84. 12  gratia & gloria, the graces of his spirit, and the glory of his kingdom: the first God had bountifully bestowed upon his faithful servant, for he himself could say, inveni 
s Exo. 33. 13.  equidem gratiam, Lord I have found favour and acceptance in thy sight: and this (one would think) might well have satisfied him, for God saith where he giveth it, 
t 2. Cor. 12. 9  sufficit mea gratia, my grace is sufficient for them which may receive it. But were the blessings of his spirit never so excellent, never so manifold, yet all would not content Moses, or give him satisfaction, till he had exceedingly importuned God with his second earnest boon, 
u Exo. 33. 18.  ostend mihi etiam & gloriam tuam: once, yea, twice Lord I humbly do beseech thee, as thou hast given me thy grace, so let me see thy glory, as I have tasted thy sweetness, let me behold thy greatness, as thou hast visited me with mercy, so show me now thy majesty. ostend mihi gloriam tuam, O Lord give me a sight of thy glorious essence, let me behold the Godheads substance, suffer me to see thee in thy blessed nature, I have felt thy grace Lord, but let me found thy glory. Thus jews, thus Gentiles, thus the people, yea, thus Moses have been too audacious in enquiring to the Godhead. But what though Hiero and Caius Cotta, though beloved Israel and their great lawgiver, were deprehended in this fault of too much Curiosity, yet this concerns not Peter, surely he would not search into the blessed Deity.  
Indeed for the essence of our glorious God, we cannot challenge him to have been looking into that: for as he had learned from the son of Amos, that ˣ nomen dei admirabile est non 
● Esay 9 5.  explicabile, the fearful name of great jehovah, is far more admirable than explicable, more fit for men to wonder at then easy to expound: so knew he likewise from the royal Prophet, that God's high throne that is above the Cherubins, 
● Psa 80. 1.  supra omnem s●ientiae plenitudi●e●●, above the reach of the greatest students learning: for ᶻ Deo quamuis nihil 
 nol●s sit praesentius, eodem tamen nihil in●omprehensibilius, though nothing in the world be nearer us than God's goodness, 
a Act. 17. 28.  by which we live, we move, and have our being: yet nothing is further from our knowledge then his substance, for what man hath seen God, and yet hath lived after it? The impossibility of attaining to that secret wisdom, Peter had questionless observed by these four branches, which commonly are distinguished in his unmeasurable greatness: to wit, ¹ that if God for his essence be altogether infinite (for 
b Psa. 145. 3.  the Lord is great, yea there is no end of his greatness) if for ² place he cannot be encircled, (for 
c Deut. 10. 14.  heaven and the heaven of heavens is not able to contain him): and if for 3 stint of time his being be aeternal (for he is 
d Psa. 90. 2.  ab aeterno in aeternum, before the mountains were made, God from everlasting, and world without end, God still for ever and for ever): he must needs, for ⁴ our understanding be beyond our apprehension. So that for this point Saint Peter might well do as afterwards Saint Paul did in the like meditation, not hope to compass the full knowledge of the Godhead, but rather wonder at it, and in admiration say 
e Rom. 11. 33.  O altitudo diui●iarum, etc. O the bottomless depth of God's wisdom and knowledge, how unsearchable are his judgements, and his ways past finding out. Indeed past finding out, 
f Psa 139. 9  though his right hand find us forth everywhere: for 
g Bernardus.  sic Deus in rationalibus est creaturis, ut tamen ab ipsis non capiatur, though God 
h Psa. 14. 3.  look down from heaven and view all the sons of men, yet man's understanding is masked with a 
i 2. Cor. 3. 15.  veil, and 
k jud. 13. 22.  he cannot see God: for all the world like joseph in Pharaoes' Court, who perfectly knew his brethren which came to buy some corn, 
l Gen. 24. 8  but was not known of them, they had forgotten their brother.  
These things well learned by Peter a great Apostle, might well restrain his thoughts from studying, and his tongue from ask concerning the essence of the blessed Deity. But for the other two parcels in the glorious Godhead, namely his wondrous works and his hidden secret will, I fear me if we sift this question of Saint john, he will be so far spotted with curious searching them, as that Christ must needs sponge him with thereproofe of my text, saying, Quid ad te? these are not for thy learning.  
In my former Sermons (right Honourable, right Worshipful, and well-beloved Christians) I have spoken of the two first parts in my texts division: to wit, in the first place of the agent in this Scripture, the visitor which looks into Saint Peter's trespass: of whom (being Christ jesus our Lord and Saviour,) I have spoken in the two first Sermons, in this and another presence. In the next place I have entreated of the visitors action, his calling Peter to the Court, or the reproof of his Curiosity: and this through the assistance of God's holy spirit, and your accustomed patience, I have finished in two other Sermons in this Christian auditory: I proceed now to the third part of this little text, subiectum in quo, the subject matter in which Saint Peter sinned, or rather (if you will) the articles objected in his Master's visitation, for which by him he is so severely taxed. And these (as I hope your clemency well remembreth) were three in number: the first his Curiosity, in respect of God, whilst he would thrust himself into the searching of his secret mysteries, yet passing over such knowledge as God hath well permitted: the second, his busy meddling, to know the affairs of others, yet neglecting the duties which were enjoined himself: the third and last, his too careful labouring in matters of small weight, omitting in the mean season more great important works. Three shrewd offences, the lest of them worthy of an earnest reprehension, from the great archbishop, the shepherd of his soul, as in each of them by order, I will briefly show you, how they must needs extort from Christ this short taxation of Quid ad te? Peter these lessons are not for thy study.  
The first Article of our saviours reproof amongst these three, is that part of Curiosity which commonly is entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bootless wasteful labour, in ransacking the secrets of God's hidden closet, in prying too narrowly into his privy chamber, in searching too busily into such dark mysteries, as was his pleasure to conceal from sinful man. In this part commonly the sons of Adam do grievously offend by three sundry ways: either by longing to find forth Gods blessed essence, the substance of his nature: or else by intruding themselves into his glorious but yet most wondrous works, or lastly by searching into his hidden abstruse will, which it stands not with his liking to reveal to mortal men. From the first of which crimes, Saint Peter must needs stand clear and well acquitted, no exception lieth against him for enquiring of God's essence: but for the other branches, the discussing of God's works, and the sifting of his will, may it please you but a little to observe with me the drift of Peter's question, which drew this answer from his Lord and Master, and you shall see how culpable he is of both these trespasses: so that in this first Article for both these foul defaults, our Saviour must needs keep his corrections with him, saying, Quid ad te? neither of these faults are beseeming my Apostle.  
For the former, which is the discussing of God's wondrous works, I remember there have been such in the days of old, as have in this sort been marvelous inquisitive. both concerning this world's creation, and poor sinful man's most happy restitution. For touching the first of these, it is a common story which is reported by 
m Tripartita historia.  Sozomen and Socrates in their book, of a certain fellow which on a time came to an old Religious Father, to ask him this one question. Sir you know that the frame of this fair world hath not as yet continued full six thousand years, before whose creation (no man will gain say it) there passed many hundreds thousands million of years, for there was an eternity which never had beginning: now than if this workmanship of the heavens, the earth, and the sea, was perfectly contrived in the stint of six short days, I beseech you resolve me by your deep learned studied skill, what work God had in hand before he took this task, and how he was employed ere heaven and earth were made▪ a bold presumptuous man, that durst call God to reckoning how he had bestowed his long forepassed time.  
And as this was for the building of these removable tents, so did another in the point of man's redemption, the means to raise him to eternal mansions. For Whereas we hold it a part of our Creed, to believe that 
n Dan. 12. 7  Antiquus dierum, the ancient of days, is he that was 
o Esay 11. 1.  also Flos de jessa, the beauteous blossom which sprung from jessa's root, by that main water-bowe the blessed virgin's womb: there have not wanted a number in the world, which leaning still on reason, and not rising unto faith, have been so injurious to the omnipotency of our God, as to demand this question, 
p Albertus' patavinus in vigilia. not Domini.  Qui fieri potuit ut spiritus sancti virtute, fact a unquam fuit jesu Christi conceptio, how jesus Christ substantial very man, should be conceived by the shadowing of God's Spirit: God help, most impious & irreligious fowls, which when GOD was able to make the poor earths moisture, 
q Gen. 1. 13  (apparent in the third day of the world's creation) to 
r Gen. 1. 12  bring forth herbs and trees of her own accord, without the warm suns breeding comfort, which (God wots) 
s Gen. 1. 14  a day after was first brought into his Chamber▪ came not into the sky till the fourth day of creation, and when his sovereign power was able to command, that 
t Num. 17. 8.  Aaron's rod, a stick peeled, dry & sear, should bring forth buds, blossoms, and Almonds ripe, yet will not receive good Gabriels' true assertion, which he avouched in this self-same instance, that 
u Luk. 1. 37  with the king of heaven nothing can be impossible. But thus you see for both the well known worlds, the creation of the greater, and the recreation of the lesser, how sinful, wretched, and miserable man, audaciously hath examined the works of god the Lord.  
And as this was true for thing▪ which had been past, concerning the framing of the world, and Christ's true incarnation: so it is as easily to be convinced in Peter for things to come, as touching john's death and dissolution. For when our Saviour had told Saint Peter, that as his servitor he must duly follow him, not only in his steps on earth, but by his cross to heaven, the Apostle being resolved of his own death and farewell, when he saw St. john would needs inquire of his end, soliciting his Master, with Quid autem hic? Good Lord I know by thy true prophecy, by what kind of death myself must honour thee: mine arms must be pinioned, my hands be nailed, and my body crucified; thus far am I satisfied, I build on thy predictions: yet can I not contain, but I must ask thee further: tell me sweet jesus what shall become of john, what shall be the end of thy beloved Disciple? Numquid ut Eno●h et Eliam reseruabis, 
x Laurentius villavic▪ in festo. S johannis.  as one reports his question. Good Master resolve me what is thy purpose, I must dye for thee, but what must john do? I must be crucified, how shall he be dissolved? what shall he dye, or else never taste of death? if he must not dye, but thou wilt save him from the divorce of his two natures, that his soul and body at no time shall be severed, what wilt thou then do? wilt thou translate him from earth in a moment, as thou didst 
y Heb. 11. 5.  Enoch by thyself, 
z 2. Reg. 2. 11.  and Elias by thy Angels? or reserve him till the last day, to thy second coming, that 
a 1. Cor. 15. 51.  in the twinkling of an eye his body may be changed? Or if not so, but needs he must taste of death: inform me I pray thee what kind of death it shall be. What, shall he die a natural death in his bed, and be gathered to his Fathers in peace 
b Gen. 15. 15.  like Abraham? or shall the tyrants Sword untimely hasten his death? shall he for thy name lose his life, 
c Mar. 6. 28.  as hath john baptist lost his head? O everlasting Son of the everliving Father, answer me to this question, instruct me so far that I may know Quid hic, how thou hast decreed in future time, to dispose of this man my fellow john.  
Thus as the first man which I spoke of in these works of God, would neds find forth Quid fecerit Deus the sum of his great works, and the next would search Qui fuerit, the form of his proceed: so will Saint Peter in the story of my Text, busy his poor soul that he may know before, Quid faciet Deus, his works that are to come, the secret ordinances which nowhere are decreed, but at the council table which is in heaven. Wherefore if he will needs be bolting out God's hidden mysteries, and pry into his future determined accidents, it is fit he should be sifted for his unlawful curiosity & for his Quid hic of S. john, hear Quid ad te? from his Master. Peter my secret ordinance is not for thee to ask of.  
And verily the ground work which our Saviour well might use, and which Peter in his own knowledge could not but yield unto, amongst great variety of others more, might worthily be settled on these foundations for the checking of Saint Peter in this too bold question: that if this presumptuous Curiosity of the Apostles, in studying to found forth Christ's future purposes, did labour for the attaining of that kind of knowledge, which was ¹ in nature impossible, in ² reason absurd, and ³ for himself unnecessary, it might well stand with our saviour's wisdom to bestow, and with his patience to bear the sharp reproof of this short Text, where Christ calls him back with Quid ad te? Peter soar not too high, be not too inquisitive of my father's counsels, Gods works of wonder are not for thee to search.  
For the first, the impossibility of this study in nature, it was perhaps with S. Peter, in this demand to his Master, as it was with Esdras in his question to the Angel Vriell, that every 
d 2. Es. 5. 34 35.  hour his reins did pain him, whilst he laboured to comprehend the ways of the highest, and wished his mother's womb had been his sepulchre, because he could not found the depth of God's dark judgements, But (alas) if Peter were sick of his infirmity, he should have remembered what just job once told him, that 
e job. 5. 9  as the operations of God's hands are infinite for their number, so are they marvelous and unsearchable for their strangeness: and that of jesus the son of sirach, that 
f Eccles. 18. 5.  as they are perfect, admitting neither subtraction nor addition, so are they admirable, their ground cannot be found: for he which in that one instance 
g job. 37. 5  of the dreadful thunder, doth marvelous things which man cannot attain, hath also 
h ●sa. 77. 19  in other things his paths in the vast main sea, so that his footsteps cannot be known: but the more 
i 2 Esdr. 4. 26.  men meddle, the more still shall they marvel, so as when they have done their best, they 
k Eccles 18. 5.  must begin again, and when they think their travail at an end, then must they afresh return unto their work. And (alas) how should this possibly be otherwise, if we cast but down our eyes to things inferior: for 
l Wisd. 9 16  hardly can we discern the things which are on earth, and with great difficulty do we comprehend that which more nearly is before us, 
m Wisd. 7. 18, 19, 20.  as the terms and changes of times, of seasons, the course of years, and situation of the stars, the nature of living things, and furiousness of the beasts, the power of winds, diversity of plants, and virtue of strange roots, 
n Wisd. 9 16. 17  how can we then seek out the things which are in heaven, or sift the counsels of the aeternal God? If then (good Peter) the glorious works of God be altogether unsearchable, and therefore admirable, if his ways be in the depth, and his paths be too too dark, this knowledge must needs be above thy poor horizon, to find forth with Quid hic what Christ decreed of john, to scan God's judgements to be wrought in future time.  
Else let the Angel instruct thee with that excellent Parable, which once he told of the forest and the sea. On a 
ᵒ Esdr. 4. 13. to 22.  time (saith he) in an open plain, the trees of the Forest held a general assembly, in which war was concluded against the ocean, that they would remove the boisterous waves of the sea (and to enlarge their own possessions) would plant themselves in their new-dryed channels: the waves on the other side held a famous Parliament, threatening they would swell up to the height of the forest, and bearing down before them her Oaks and Cedars, would conquer for themselves another Kingdom: but both their designments were eftsoon frustrated, for the enkindled fire consumed the Forest trees, and the sea shore sand kept in the Ocean's waves. Now if holy Vriell should make thee umpire (as once he did a learned worthy scribe) betwixt these two assailants, and their platforms laid, which party wouldst thou justify, or who should get the day? Perhaps thou wouldst answer as did that holy man, that both their purposes were too too vain: for God ordained the land for trees, and the sea for floods and waves. Surely (blessed Peter) if thou shouldest frame this answer, (as hardly thou shalt find what better to reply), the Angel would admonish thee as he did that famous scribe, 
p 2. Esd. 4. 20. 21  that thou hast rightly censured these, but canst not judge thyself. For as the ground is appointed for the shading trees, and the sea allotted for the roaring waves, so thou 
q Deut. 29. 29  poor mortal man shouldest fix thy thoughts on things which God permitteth, but as for the secrets of the King of heaven, they are deep mysteries, thou must not search them. The Angel if he had dealt with thee but thus far with this parable, would have said to thee, as in this place doth 
ʳ Reu. 12. 7  the captain of those Pensioners, Quid hic ad te? thou mayst not seek to know what God will do hereafter.  
He that should think his skill so great, as that by the ingenious dexterity of his understanding, he could conceive the depth of all God's wonders, I wish he would onward be but so good, as to answer to a few questions of far less difficulty, and that he would but resolve me of those few 
●2. Esdr. 4. 7.  Problems which Esdras once expounded. Let him teach me if he can, how many faddoms it is to the bottom of the deepest gulf in the sea, or how many springs of running water flow in the veins of our great grandmother the earth: let him tell me how many showers of rain are wrapped up in the clouds as thin & aery sponges: or if he be so cunning, let him draw me a true map of blessed Paradise, her streams, her trees, her bounders: or if he can attain to none of these, neither the draft of Eden, nor the earths sweet gliding springs, let him never hope to know, nor go about to learn, the glory that is in heaven, nor what God hath decreed.  
It may be Saint Peter will yield in generality, that it is not easily for every one to search Gods sacred ordinance: but for himself an honourable Peer of Christ's privy counsel, peradventure he may conceive a better hope, that it may be possible for him to found them. Indeed some advantage: but not enough for this. For as it is in the point of God's pure essence, a work beyond the reach of shallow nature, fully to comprehend that splendente glorious substance: so is it semblably in his works of wonder, the wisest man cannot attain them. For the impossibility in finding Gods true essence: it was a worthy and a memorable answer, which Simonides the Philosopher did once return to Hiero: of whom when he had demanded (as before I have reported) what manner of nature or substance God might be: the wise man required a day of study, that he might deliberate in a question of such moment: which being granted and eftsoons past, yet could he not find forth that secret. Wherefore when the tyrant inquired of him, if by this time he were able to resolve his doubt, he replied, not yet▪ but craved yet two days respite. Which also being obtained and soon expired, and he called on for his answer: confessed that not yet neither he was able to attain it, but still craved more time: four days to study on it, and from four to eight, from eight to sixteen, still doubling on his number. Which when Hiero observed, and that he still protracted, he asked him the reason of so many dilatoryes. 
t Cicero de natura deo●. lib. 1.  O my Lord (quoth Simonides) quantò diutius cogito, tanti mihires videtur obscurior, the more I search, the further I am to seek, the more I strive to found, the more I faint in striving, the longer are my studies the darker is this question, my travails cannot found what God is in his essence. Thus could not the Philosopher by the fairest light of nature, descry the substance of the Godhead and his glory.  
Nay far his betters were notable to achieve it, not good Saint Augustine that grave and holy Father, as he 
u Math. 12. 16.  that by the mouths of babes & sucklings can set forth his own honour, did school him once by a child's sharp reprehension. For on a time when that great Doctor walking by the Sea, was meditating on the mysteries of the blessed Trinity, which he meant to digest in a Book which bears 
x August. de Trinitate.  that title, he found a little boy playing just by the shore: which having with the sand made him a pretty pond, was lading into that with a little spoon, the salt Seas brackish water which flowed and passed hard by him. Saint Augustine perceiving the younglings sport and pastime, drew near and asked him, my pretty Child what dost thou? Father (saith he) I mean with this my spoon, to lad into my pond this great Sea which you see: to which when the Doctor truly had replied, my boy thou haste undertaken a thing which may not be: the Sea is deep, thy pond but strait, thy spoon but small to work with: Indeed you say true good Father said the child, yet is not this a harder task for me, than that one work which you have taken in hand: for in that book whereon you study now, and which you mean to writ, you purpose to contri●e the Godheads nature, and to disclose these wondrous mysteries, which secretly are shrined in the blessed deity. O Father father, the sacred Trinity cannot be founded: 'tis like this Sea you see, large, deep, and bottomless: your book is but like my pond too strait to entertain it, her pages, leaves, and lines cannot contain those secrets: and if they could, your brain is but like my spoon too shallow and too weak, to fetch from heaven such plenty of that skill. So neither Simonides nor yet Saint Augustine, neither the deep philosopher nor the holy Doctor, with all their studies were able to attain, the knowledge of that nature which the Godhead hath. And verily no more possible was it for our Apostle, to discover the hidden and secret works of God. 
y Math. 16. 7.  Be it so, we grant him that he was well seen in many things, which not flesh and blood but his Master's Father revealed to him from heaven: yet this would not enable him, nor any thing else authorize him to search Gods future works. Surely he that was the wisest, (not by Apollo's Oracle as 
z Cicero.  once was Socrates, but by the testimony of God himself, as was King Solomon: 
a 1. Reg. 3. 12.  the wisest man that ever was, is, or shall be, Christ jesus 
b Math. 12. 42.  only excepted, God's aeternal wisdom) when he had surveyed and viewed the works of his creator, 
c Eccles. 8. Vlt.  perceived that man could not search out and find them: not though he laboured to seek and sound them long, yet could not he which was most wise at any time conceive them. Wherefore if the scripture by authority, the Angel by his parable, and Solomon by experience have all assured us, that never mortal man could trace God in his footsteps, nor by his thoughts discourse his future judgements: when Christ saw Saint Peter so busily inquiring what were his secret purposes in things to come, and how he had disposed of john in his eternal counsels, it was time to sound a retreat and call him from his study, with Quid ad te? Peter thou strivest to learn that which is no way possible.  
And this (beloved & blessed Christians,) is that first inducement which might move our Saviour, to rebuke his servant for enquiring into his counsels, because it was impossible that he should comprehend them: for this demand being answered would have drawn on further questions, and so his infinite curiosity could never have been satisfied. The second and the next cause, which might enforce this reprehension, is the absurdity of this sin in the sight of reason: that it is unseemly even in man's depraved judgement, that Saint Peter should ask of these things so far above his reach, and yet (God wots) be grossly ignorant, in things ¹ beside, ² within, ³ and much below him. For the first it is a worthy taxation of the 
d 2 Esdr. 4. 10. 11.  Angels to the Scribe, which our Saviour might justly have fastened on the Apostle: that if his own things and such as grew up by him he could not comprehend, much less should he think his shallow vessel could receive, the ways and counsels of his blessed Lord. Now touching those things which are juxta nos hard by us, 'tis true which the wise man in the Proverbs told us, that 
e Proverb. 25. 3.  as the heavens are unmeasurably high, and the earth exceeding deep, so is the kings heart past all men's finding out. And not the kings heart only but so of all men's else, the Prophet jeremy hath thought long since, 
f jerem. 17. 9  that prawm est cor hominis et inscrutabile, man's heart is so deceitful that none can sound the depth. For cor humanum (as one saith) quamuis exiguum quoddam sit, esurienti miluo quod vix in prandium suppetat: tot tamen (laberinthi instar) in voluera et sinus habet, quod ab altero nunquam scrutari potest: though man's poor heart be but a little substance, scarce big enough to give the puttock a good dinner, yet like a labyrinth or busy maze, it hath so many windings, and corners and turnings in it, that as (Saint Paul saith) g no man 
● 1. Cor. 2.  can descry the thoughts of another's soul; save only the spirit of that man himself. Nay often times a man perceives not his own hearts roving motions: but he shall be enforced to pray with David, 
h Psal. 19 12.  ab occultis meis munda me Domine, Lord there are some things in my soul which myself have not discovered, but how secret soever they be, I beseech thee pardon them. Now than if Saint Peter could not found his fellows breasts, like lettice-windowes to peep into their hearts, nay if his own thoughts sometime fled himself: if at the instant when he asked this question, he could not tell what Didimus did think, (though 
i joh. 21. 2.  at that time he dined and stood close with him:) if he could not read Nathanaels secret mind, nor tell what james and john in heart devised: if their imaginations which were but like himself, did pass the compass of his greatest skill, how far unfitting and absurd was this, that he which could not apprehended things by him, would mount unto this question so far above him? that he which saw not the thoughts of these two brethren▪ which were the sons but of good old Zebedee: would think to search the mind of him, which was the blessed son of God almighty? O Peter Peter, if that low strain be so above thy reach, the other key must needs be a note too high: if thou canst not found this heart (poor man) that sits but by thee, how wilt thou search his works (good Peter) which hath made thee? Quid hic ad te? Peter thou mayst not do it.  
As for the second concerning things within us, or of our own base nature: that which a learned Doctor replied to the impious questionist, (which demanded how it was possible that Christ jesus the Messiah, should take our flesh by the shadowing of God's spirit) may aptly be applied to the Apostle in this scripture. Confundantur (quoth he) qui sic perquirunt, quomodo de spiritu sancto 
● Alhertus Pataviws in Vigil. nativit Domini.  conceptus fuit jesus: high enim vel suam quidem naturam replicare requeunt. Blush, yea blush for shame ye irreligious foundlings, which needs will sift our saviours sweet conception, and yet cannot describe you one mean generation, that cannot well discourse how first yourselves were framed. Indeed the workmanship of God in forming man, is an exquisite, rare and wondrous piece of work, and of it just job in an excellent, strange, and philosophical discourse, hath given us a taste 
● job. 10. 10.  when in his book he tells us, ᵏ that first we are powered into our mother's wombs like milk: there in short time turned into crudds like cheese: afterwards God rears a well shaped frame of bones, which he soon fasteneth with sinews as with bands: then (as he thatched it) he covers it with flesh and skin: and lastly as placing his tenant in this house, he breathes into us the spirit of life and grace; Questionless a singular and true description, of mortal man's first state and generation. But though this be a glimmering of Adam's sons beginnings, yet can no man perfectly decipher the whole proceedings. If they could I might wonder what should make the Prophet David, confess his ignorance in knowing his own nature. Thou 
l Psal. 139. 5.  Lord (saith he) hast laid thy hand upon me, and fashioned me behind and before: but such deep knowledge is too excellent for me, it is so wonderful I cannot attain unto it. job knew the main, but not David all particulars: no man can know his own first propagation, the perfect forming of his spirit and flesh. Nay less than that, not the vilder parts, the excremental parcles of man's poor brickle and claieye tabernacle, are fully known to man which bears them. God indeed 
m Mtah. 10. 30.  doth number the hairs upon our heads, so as 
n Luc. 21. 18.  without his providence not one of them can perish: but (alas) what can man do to these small creatures? surely 
o Math. 5. 3●.  not change one hair to white or black. If then man know not his own first generation, the means of forming his chief substantial parts▪ what should he search into Gods more wondrous works, and seek to learn what he will do hereafter? Amongst these I may say to Saint Peter, for his question of Christ's decree for john his good Disciple: as he said unto them which inquired of Christ's conception. Erubesce Petre etc. fie blush Saint Peter, be ashamed to be so curious: to look so far in Gods secret counsels, and yet canst not discourse thine own birth and nativity. Thou knowest not thy fashioning in thy wretched mother's womb, yet wilt thou know what God decrees in heaven: thou canst not tell how first thou camest to live, yet wilt thou learn how john shall come to die: thou canst not answer for thyself things past, yet wilt thou ask of Christ the things to come. O blessed Peter, thou chosen vessel, why wilt thou strive to found Christ's future purpose, yet canst not know things present, which are in thee? leave great Apostle, thou holy shepheatd: Quid hoc ad te? this travel ill beseems thee: to look so far above thee, and seest not things at home.  
Now for the third & last, for things inferior to us, the reproof which St. Augustine did give to some in his days, may justly make reflection as far back as Saint Peter. For when he asked on a time the solution of some questions, whose answers even in nature were not so too too pregnant, he gave this advertisement for a farewell to his readers: 
p August. de divinat. dei.  Si istorum rationem curiosi nequeant reddere, desinant que sunt caelestia penitius perscrutare. I have asked saith that great Doctor a sort of sundry questions, & I would gladly find the cause of these effects in reason. Cur it a frigescant palea, ut nivem etiam in aestate serueut: adeò autem incalescant, ut immaturos fructus maturos reddant: cur calcem accendat aqua, extinguat oleum, cur ficus Aegiptiaca sicca imumpetat, humefactae natet, why chaff or bran in summer are so cold, as that snow in them may be preserved from melting: and why in winter they are found so warm, as that in them raw fruit may soon be ripened: why water makes lime kindle, and oil should put it out. These with such like I have propounded, in which since no man can answer or resolve me: I would wish that they which know not these things on earth, would not ask too busily of things in heaven, and since they are plunged in points of lesser weight, they would not venture on that which is more hard. Indeed it is a good distinction which one hath made as touching questions, 
q Coelius Rho. antiquar. lectionum. lib. 1 6. cap. 11.  that problemata sunt triplicis generis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some problems and questions are easy for solution, as why God gave fishes their scales, and fowls their feathered mantles: some are of middle sort, as what is the cause of the rainbow: but some are difficult impossible to be answered, as why the Adamant draweth iron, and jest but straws unto it. The two fitst knots man happily may loosen, but for the last, there is none that can untie it: man's reason cannot answer, not not these things in nature, much less found out the works of him that guides it. But if Saint Peter shall think himself more cunning, than all that lived before or then, or now, and after him, that though Saint Augustine could then found no respondent, nor that great antiquary an answer to his problems, yet had they lived in his time, he could have cleared their scruples: well, let it be so, and let him then resolve the doubts which were in his days, let him as an orderly probationer 
● 2. Esd. 4. 5  betake him to his seat, and let Vriel the Angel be the party to examine him: he will ask him if he know in a pair of scales, how to weigh him a flame of burning fire, or if with a bushel, and with strickle even, he can measure him out a blast of whistling wind, or if by his art and all his expert skill, he can recall the days and years are past. Now let him answer, and tell if this may be, if he can instruct us how these things shall be done: or if he cannot, but that such simple creatures as jest, as lime, as straw, can pose him in their natures, alas, why should Saint Peter then gaze on his creator? why will he search the secrets of God's thoughts, and cannot show the workmanship of his hands? why will he ask what Christ will do hereafter, yet cannot found what he hath done before? why should he inquire his purpose of S. john, & yet be ignorant poor man, of many inferior things? Nay this is wrong Peter, Quid ho● ad te? this is not fit: if many things hard by thee, within thee, yea, before thee, be yet above thy learning, this question is not for thee: as before thou wast told, this was impossible in nature, so now thou seest how absurd it is in reason.  
And thus much (beloved in our Saviour jesus Christ) shall serve to have spoken of our Redeemers second motive, which might lead him to this reproof of S. Peter in my Text: to wit, because it is absurd in reason, that the Apostle should inquire into his Master's future counsels, yet being ignorant in things of lesser weight. Now by your patience, in one word I add the third & last cause, which is, that it was not needful in respect of himself, & therefore as a labour of superfluity, to be pruned and lopped off by our Saviour with this check. In which last argument jest our great Apostle should be misled with opinion, that it needs no such imputation, let him but lend his ear among the wise, to their assertions, prohibitions, and reprehensions, and he shall find that holy and prudent men, have first by their avouchers continually maintained, that the enquiring of God's works which are yet to come, is no ways necessary for mortal man: in the next place from hence he shall read what caveats have been given forth by them to prevent this Curiosity: and lastly, what bitter and sharp severe taxations have been uttered, when they found men with this fault so infected.  
For the first, which is the naked affirmation, it is not likely but Saint Peter had heard that saying of that holy and wise man jesus the son of Syrache, who hath determined it as a sure undoubted truth, 
s 2. Esd. 3. 23. in fine.  that necessarium non est nobis ea quae sunt abscondita videre oculis, It is not necessary that man should strive to see the works of God, which he would still keep secret. Indeed not necessary, if we mark the full sufficiency of these two books which God hath given us to study in, the first, the goodly book of nature, bound up in three large volumes, the heavens, the earth, the sea: the other, the golden Book of grace, contained in those two tongues, the old and newer Testament: either of them able so wholly to possess us, as no time should be left for these superfluous questions. For of the book of nature, though it be true in Peter, which justly was observed by 
t Caluinu● instit. lib. 1. cap. 14. sect. 1●  one of late in others, that ut cupiditati suae morem gerant, multiextra mundum egredi affect ant, many men to satisfy the unsatiable desire, which their itching souls have for endless skill and knowledge, will with their questions fly up beyond the moon: yet is it to no end God knows, a needless bootless labour: quasi in tam ampla coeli et terrae circumferentia, non satis multa occurrant nobis, que inestimabili fulgore suo, sensus omnes nostros absorbeant: 
● Psa. 19 1.  as ᵘ though the heavens did not declare the glory of God, and the firmament show forth his mighty handiwork: as though those shining planets the glorious Sun and Moon, keeping 
x Psa. 121 6  their due courses of interchangeable watch & ward: as though those fixed stars 
y job. 9 9  Arcturus and Orion, holding their wonted stations: and as though the year 
z Wisd. 7. 18. 19  continuing her old succeeding seasons, might not present to man's weak understanding, great choye of worthy objects, which might detain him still and well employed, from searching after God's secret works o● wonder. Peter this one book might have set thy thoughts a work, from listening after Christ's future and hid designments. So might that other book▪ he blessed Book of grace, have set his mind to task, that he need not ask of john. For questionless he had heard his masters earnest charge, 
a joh. 5. 19  of scrutamini scripturas, search and look through the Bible: let that be as it was 
b Psa. 1. 2.  to David, your nights and days whole study: as it was to Marie 
c Luk. 10. 42.  your unicum necessarium, that one thing which is needful: he knew no doubt as much as james his fellow, that lex Christi is lux Christiani: 
d jam. 1. 25  speculum humanae animae, etc. the royal law is man souls looking glass: and as much as jeremy had told him long before, that 
e jer. 6. 16.  statuta Domini be via regia, the statutes of the Lord are the Kings road way to heaven: And surely if the holy Apostle were enlightened with thus much knowledge, it was not for him to leave searching of the Scriptures; and fall to sift Christ's privy councils: why should he omit that one thing which was necessary, and waste his time in questions not permitted? what should move him to turn from the law, the mirror of his soul, and in the eye of Curiosity, so vainly look for babies? why should he leave Gods writ and beaten way to joy, & stray in such strange by paths as will ensnare his feet, why blessed Peter, 
f calvinus instit lib. 1. cap. 14. sect. 1.  numquid in tot annorum millibus satis multa document a Deus noster non edidit, quorum assiduae meditationi mens tua incumberet? in these many hundreds thousands years which passed before thy time, did not our merciful God record sufficient learning, in which thy longing soul might study at her pleasure? but yet thou must be ask what he will do hereafter? What, have not all Christ's Sermons instructed thee enough, but thou must also know his purpose of Saint john? O blessed Saint, thou holy man of God, if the world's beauteous frame, and the Scriptures sacred text, had been fair Libraries for thee to rest in for ever, and yet thou wilt run forth to search Christ's privy closet, all wise men will say this was not needful for thee. Quid hoc ad te? why askest thou of God's secrets?  
And verily, as they avouch this truth in generality, so have they always beforehande given out their prohibitions, to warn men from these needless and lawless inquisitions. For it is an excellent rule for us, which the great Philosopher gives forth for the intention and remission of our studies, that we should 
g Seneca Philos.  illa quaerere quae invenire possumus, and illa discere quae volumus scire, men should seek that, which there is hope to found, but never strive to learn that which they cannot know: indeed it is but vain to leap up to the moon, or swell above our compass, for fear in time to burst. Like his our late divine hath such another caution, that 
h calvinus instit. lib. 3 cap 21. sect. 2.  Libenter ab eius scientiae inquisitione abstinendum est, cuius est cum stulta, tum periculosa est & exitialis affectatio. Wise men should kerb their thoughts from studying, and seal their mouths from ask of dark and needless questions, for this fond learning is perilous, vain, and fatal. And as these might well be directions for our learning, so Peter had in his time the like and sounder councils. The wise man in his book hath given him such warning, that 
i Eccl. 3. 23  in many of Gods works he should not be too curious: and he that had been an universal student, and 
k eccl. 8. vlt.  had run through all things which are under the sun (if that of jesus might not be thought enough) said, 
l Prou. 23.  ne erigas oculos tuos ad opes quas habere non potes, never look after with thine eyes, nor covet with thy heart, that which thou canst not compass.  
So both of them had warned him, as one did us from Moses, that he should 
m Zanchius de operib. dei part. lib. & ca 1.  humilis & sobriusesse in rebus istis, & ad radicem montis stare, ut jussit Moses, that Peter should teach his soul to take a lower flight, that he should rest at the hills bottom, and sit at jesus feet, but not climb up to the top, and search his secret works, Nihil hoc ad te? Peter this is not needful.  
But now they cry too late, Peter hath done the deed, the word hath passed his lips, he hath inquired of john, and sought to know Christ's drifts of him hereafter. Then must he needs hear all wise men's reprehensions, for they will jump with Christ as he speaks in this Scripture, Quid id ad te? this seemed not him to ask. For if I should speak in general, it is a sovereign council which one hath ministered, that 
n Peter martyr. comment. in lib. Gen. cap. 1.  Humanae curiositati nisi eam retundendo satisfieri nequit. There is no ways of dealing with this frivolous curiosity, but by suppression and putting her to silence, she must with check and frowns be still kept under. And in particular if ye would have me give you instance, I must entreat you to look back to the fellow which 
o Tripartita historic.  I told you of, that asked an old and holy father, what work God did before he made the heavens, and that not in simplicity, but 
q calvinus instit. lib. 1 cap. 14. sect. 1.  per ludibrium, as one relates it to mock the good and grave religious man. He answered him according to his just deserts, with a very necessary, though taunting reprehension: Son, you say God made this world in six days compass, and that ere then many thousand years were passed, in which you would know how God did spend his time: your question is sly and subtle: for which I must tell you, I have often observed that rare hexameron, what God created in those first six days, to wit, this round globe and those convexed spheres: but ere that time what work he had in hand I never studied yet, I have not sought my Book for such a question: yet jest you should go from me without your resolution, this is my judgement, that as in those few days God did created the sea for fish, the air for fowls, the earth for beasts, and heaven for men and Angels, so questionless before that time he did ordain deep hell for thee and such fond curious people. A light and foolish question, but well and fitly answered, to teach presumptuous man not to ask of God's great wonders. And as this father dealt with that fond gibing scoffer, which asked of things long passed before the world's creation, so doth our Saviour in this place with Peter, for enquiring things to come of Ihons' last dissolution, 
r Laur. Villavie. in evang. St. johannis.  Tuum non est scire (saith he) huiusmodi misteria, tuâ interest tuae vocationis satagere, & illi videre ritè qui respondeas. Ego te ad crucem voco, de alijs etiam, & ipsum videro. Peter I have given thee a summons to the cross, provide thyself for that, as for my resolution in disposing of Saint john, trouble not thyself with that, I will take order in it, but search not thou such mysteries, Nihil hoc ad te? Peter this is without the compass of thy charge.  
And thus far (men, brethren and fathers, most dearly embraced in the bowels of Christ jesus) I have imparted to your clemency these three grand reasons, which might lead our saviour to object against Saint Peter, the former branch of his first forenamed article: to wit his searching and prying into Christ's deep secret counsels, whilst he did desire to know of his Lord and Master, what he had decreed to do with john hereafter. In which I doubt not but you fully understand, that since this question of our great Apostles, (labouring for the knowledge of things which were to come) was impossible in nature, absurd in reason, and unnecessary for himself: it was fit that our saviour should reprove him with this Text, saying Quid ad te? Peter the lest of these must needs disgrace thy Question.  
It remaineth now (right blessed and holy Christians) that I should either add the latter branch of Christ's first objected Article, the examinations which Peter made of our saviours will, or else cease to hold you longer, and so commit you to god by prayer. The first of which the time will not afford, the latter my conscience may no whit less permit. For give me leave (I beseech you in all simplicity and humility) to let you understand, that there is in this City a gross offence amongst you, which Christ's reproof to Peter, constrains me to remember you of. And that is, there are many of you, which not like Saint Peter do ask Christ the manner of john's death in this word, but boldly will reason amongst yourselves, what shall be the state of your brother's soul in the next world? thus rudely raving into God's eternal law, of man's election or utter reprobation. But shall I tell you (most dearly beloved Citizens) shall I by your patience, tell you but one thing? O give me leave, I will speak it shortly. 
s 2. Tim. 2. 19  Deus is est qui novit qui sint sui: it is God that knoweth who are his choose servants, ᵗ he hath his privy 
● Rom. 9 15.  mark by him set on their foreheads, for it is he that will have mercy on whom he will, and show compassion where his pleasure is: it is he only that knoweth the number of the Saints. And therefore in this respect, if he have said ᵘ ne iudicatis be not Lords and 
● Math. 7. 1.  judges over your brethren's souls, give not your dooms of their endless lives and deaths: questionless he that reproved Peter for ask of things in this life, will not hold you guiltless if you be inquisitive of other men's conditions in the life to come: if you demaudn whether they be ordained for heaven or hell, whether they shall be elected Saints or reprobates. O blessed brethren take heed I pray you of this bold inquisition, search not into God's everlasting dark decrees: for in this place you see Christ checks a lesser trespass. Or if you will not relinquish this foul fault, let me then premonish you of the apparent danger. 
x Reu. 20. 11.  There is indeed a rich white sumptuous throne which shall be reared against that dreadful day, in which all men shall rise, and the records shall be read, that each one may receive according to his deeds. Yea but for whom shall that fair throne be set? whose must be that Tribunal? Poor worm 'tis not for thee: the judge that must possess that seat, is jesus Christ, the judge of quick and dead: whose face can make the heavens to vanish, whose foot will make the mountains quake and tremble: 'tis not for thee to mount thyself into it: earth, dust, and ashes, that judgement seat is not for thee. Or if there be no remedy, but that needs thou wilt usurp it, and step into thy masters chair to censure of thy fellow, to give thy sentence of his life or death, and inquire his state that shall be everlasting: one day the great King in the supper of the Lamb, will come and spy thy haughty arrogance, and to thy utter shame debase thee, saying 
y Luk. 14. 8. 9  Sede hic inferius, cedo huic locum: Come friend, come down, that same is no place for thee: I did ordain it for my son Christ jesus, and not for thee a sinful wretched man: he must give sentence of theirs and thy life also: and therefoe for thee to inquire thy brother's state Quid id ad te? it is not lawful for thee.  
And thus (right Honourable, right worshipful, and beloved Christians) trusting you will apprehended and lay hold of his advertisement, for that which Peter here endures a reprehension: I commit the success to him that can bless where I have watered: reserving the latter branch of our saviours first article, to be objected against Saint Peter his Apostle, for the enquiring after his will (as this was into his works) to the next holy day God's blessed Sabbath. In the mean season let us beseech him for protection and benediction.  
FINIS.   

THE sixth Sermon.  
HE which by the testimony 
a 2. Cor. 11 23.  of the great Apostle 
b 1. Cor 14 33.  is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the GOD and Lord not of confused Babel, but of sweet concord and well consenting order, hath limited in those essences, which are termed intellectual, degrees of augmentation in their skill and understanding, so as though poor and mortal sinful man, can entertain the impression of some few things, yet those divine and nimble-mooving Spirits, can apprehended much more and greater objects: but God himself (that gracious glorious nature) knoweth small and great things, knoweth some and all that may be. You may well descry this if it please you to observe but that one assertion concerning the day of doom, whose knowledge our Saviour once said was dark and hidden: so far withdrawn from all creatures just praenotion, as first no man can make prognostication of it (there is one degree,) ᶜ Of that day and hour knoweth 
Math. 25. 13  no man, saith Christ jesus: nay not the Pensioners which attend the Godhead in the presence (there cometh the second step) 
d Math. 24 36.  not the blessed Angels: not, nor the heir himself, Gods well beloved son (there cometh a third and higher reach of knowledge) ne 
e Mark. 13. 32.  filius quidam hominis scilicet quatenus is homo fuit, not Christ himself as he was the son of man. Man may know much, but the Angels more, and GOD knoweth all in all. But though there be these several stints of knowledge, that men may not presume to soar as high as Angels, nor the Angels look to mount as high as jesus, yet such is the pride of man's ambitious nature, that he will strive to find as much as both the other: poor Adam's sons will sweat to learn as much as Christ or his Angels. For 
f Petrus Martyr. in Gen. cap. 1.  Petulaus & procax est humana inquisitio, man's busy meddling in things of contemplation, is wondrous forward, exceeding too audacious, when 
g Albertus' Pataviws in Vigil. nativitis Christi.  neither S. Matthew the Evangelist, nor Gabriel the holy Angel, are able to tell us more in Christ's most pure conception, then that it was by the holy Ghosts sweet operation: yet wretched man, (nay rather 
h Psa. 22. 6.  worm than man) will not content himself with those sure informations, which are de facto, the substance of the thing, but needs must ask de modo, the manner of this action. Qui fieri potuit, how this thing could be possible. Presumptuous, vain, and fond unstaid men, which thus will 
i Psa. 73. 9  os suum in coelum ponere, stretch their wide mouths as high as the heaven itself, and let at random their lavish slippery tongues, to range the world and all the works of God. Surely in this number was good Saint Peter faulty, when he would search Christ's future hid designments concerning john, his death and last departure: the charge which touched himself was not sufficient for him, but needs he must discuss God's works which he concealed, he must inquire what should be done hereafter. But if that advice be good, which erst hath been delivered, 
k Peter martyr. in Gen. cap. 1.  that retundenda est curiositas ista, this too free-metteld stirrer must be restrained and kerbed, our Saviour could not choose but check it, when if he found it in the Apostle, as here you see he doth in this short Text with Quid ad te? Peter forsake this question, why askest thou of future's?  
Hitherto right Honourable, right worshipful, and beloved, you have heard in the visitation which Christ keeps with Saint Peter, the beginning of the first Article against him read, which was for his sifting in Gods great works of wonder: I thought the last Sabaoth (if the time had suffered) to have read it forth, that you might have known the whole, what else it was belonging unto God, which for this question St. Peter should have heard. He hath been chid for searching of his works, remains there aught beside? what? is he guilty further? can there on the part of the almighty eternal God, be some thing else preferred against Saint Peter? is not his first Article yet past and fully ended? O not (GOD wots) a second branch ensueth, there is yet more to be answered to Christ which here reproves him. For the Apostle in his question to his Master of Saint john, did not only inquire into his future works, how it would please him to dispose of that Disciple, but ransacked further into his secret Will, as though it were disputing with Christ jesus, what was the cause, or what might so induce him to enter this rule, or to set down such an order, that john should scape, and he should die a Martyr. Verily if S. Peter with his Quid autem hi●? will call his master unto so strait an answer, 'tis necessary our Saviour should control him with this question of Quid ad te? who made thee an examiner?  
I remember (amongst other men) such bold and foolish questions have sometimes been demanded concerning Gods inducements, which drew him unto this to that or other actions: but sure 'tis strange in this our great Apostle, that he should pose his blessed Lord and Master, yea but with one interrogatory of this sort and condition, that he should ask why dost thou this or that thing For touching others, the examples are too pregnant, of them that have inquired the cause of God's hidden will, what moved him thus or so to do this thing or the other, either in framing the greater man, this world, or else in making the lesser world, poor man. If I should give you instance in this whole world's round globe, (GOD help us) neither his first work in creating the goodly engine of the heavens and earth, nor yet his daily care in managing and swaying the affairs and actions of us poor sinful men, can scape the sifting of many wretched creatures: but they will ask why made he this or that? thy will demand how chance the world goeth thus. So will earth, dust, and ashes axamine their creator: so will the clay rise up against the Potter: thus will the axe exult against the workman, and thus will the man on earth, pose him that guides the heavens: he must call God to reckoning for his labours. To begin with the whole world, & with her first creation, it is an easy thing to show you man's insolent attempting, by which he blusheth not to ask and seek of God; why when this Theatre at the first by him was created, he made but one, but then, but such a creature.  
For some are busily inquiring why God that blessed workman, when 
l Psa. 148 5  with the lest word issuing from his mouth, he could with ease produce these works of nature, yet made but one world whilst he was creating: belike their restless hearts (like Alexander's once, which wished for more worlds which his sword might conquer) think all the riches of this goodly treasury, which are contained in the heavens circumference, nothing sufficient to give them contentation. Others as curiously demand the cause, 
m calvinus instit. lib. 1. cap. 14. sect. 1.  cur citius Deo in mentem non venerit, coelum hoc & terram condere, sed otiosus immensum spacium praeterfluere sivit: why when so many hundred thousand years before, he might from nothing have brought into existence, all these fair objects which the world affordeth: yet he would suffer so great a time to slip▪ and make no creature till these latter days. But there is a third and last sort which with that 
n julius Scaliger do subtle excercit. 177. sect. 3.  subtle Cardane do naturae inclementiam accusare etc. take great exceptions against God's blessed labours, quod sic non secus, that of this sort he framed the world, not rather of another. Ungracious people which do not well consider, that 
o Angel ●s Polic●●nus epistolar. lib. 9 epist. 157.  multa sunt, quorum splendori si quid adiunxeris, elumines non illustres, the operations of his hadst are of such full perfections, as if a man strive to mend, he cannot choose but mar them. For if that definition be true and uncontrowled, 
p julius Scaliger de 〈◊〉. ●xcercit. ●4. 9 sect. 1.  cui nihil adijci nihiluè subtrahi, in quo denique essentiae nihil mutari potest, id v●ticum perfectum est, that that alone is a perfect thing and complete, which cannot bear addition nor subtraction, and which admits no manner of alteration: doubtless as God's word is 
q Psa 19 ●. 8.  pure and true and perfect, 
r Reu 22. 18. 19  cui nec addi nec adimi quicquam potest, that man may never add nor take one tittle from it: so are Gods works most rare and passing complete, not 
s Gen ●. 4. 10. 12.  each days labour good, 
t Gen. 1. last valde bona.  but all most wondrous perfect: in so much that the heathen man could thus far wisely school us, that ᵘ Si quis in 
ᵗ Cicero de natura dear. lib. 2.  hac munai machinâ corrigere aliquid velit, aut deterius faciet, aut id quod fieri non potuerit, desiderabit, if in this beauteous building any busy bold surveyor, will take upon him to check the workman's skill, and of a fresh spectator become a sharp controller, either he shall wish what never may be compassed, else his additions shall be stains in syndon: well may he seek for change, but never find a better. Yet thus concerning this world and her creation, men will demand of God the cause and reasons, why when he gave her at the first her being, he made but one, but then and of this fashion.  
The same or like audacious curiosity, is too apparent in the lives of men, touching the government and swaying of this world: when sinful creatures will inquire of God, why this man thrives and that man cannot prospero, why all being made by him are not of like condition? So in particular for evil things, the Disciples of our Saviour, would needs demand of him their Lord and master, 
x john. 9 ●  why he which from his mother's womb was blind, had such a plague inflicted from the almighty? whether God's praenotion of his future wicked life, or God's remembrance of his Parents former sins, made him deprive him of this worlds cheerful light. And contrariwise for good things the holy man of God, 
y jer. 12. 1. 2  presumed to pled the cause with his Creator, why wicked men should flourish, and noted sinners prospero: as did the learned Scribe touching God's blessed Saints, dispute the matter 
z 2 Esdr. 5. 23. etc.  when he asked the cause, what might induce the king of heaven and earth: when from the bounty of his matchless love, amongst all trees he had choose himself one vine; amongst all regions he had picked forth but one plot: amongst all flowers he liked the pure white lily, amongst all fowls he had called to him one fair dove: amongst all cattle he had marked himself one sheep: and amongst all nations selected one poor people: yet he would suffer the wild bore to spoil that vine, and let the thorns grow up by his sweet lily? Why his white dove with beauteous silver wings, should fly amongst the black and hateful ravens, and his poor innocent and harmless bleating sheep, should fold amongst the greedy ravening wolves? in one word what might 'cause the Lord of hosts, to let his nearest and his dearest Saints, suffer such wrongs of graceless wicked people? These both together made David almost fall, 
a Psa. 73. 3. etc.  when he would apprehended that which he could not reach: when he would know what moved the God of Abraham, to crown the wicked with this worldly bliss, that they were lusty, strong and still in health, they feared not death, they came in no misfortune, their hearts were proud, their eyes did swell with fatness, yet he good man whose 
b Act. 13. 22.  heart was nearest to God, had harder hap: he still was plagued and scourged, 
c Psa. 73. 13.  God plied him with corrections and every morning scooled him: why should the Lord deal thus saith that great Prophet? why should they thrive when I am thus afflicted? why should the wicked laugh, when my soul thus is humbled? So many men, yea good men have sinned in this one trespass, in ask god the cause of his deportmentss, why thus or so he guides poor men's conditions: the eternal God (whose name be ever honoured) is thus examined by mortal sinful men, both for the framing and ruling of this world: man's curious nature will needs discuss the cause, why so god made, why thus he swayeth the creatures.  
And as this is evident in the whole frame of this engine: so is it true in man the abridgement of his labours, the fairest parcel of his most sumptuous building: concerning whose nature both for this life and the future, you shall found amongst men many curious inquisitions. For this life if you mark his external shape and fashion, there are 
d Seneca ad Ebuium li. ●. cap. 29.  multi divinorum munerum iniqui aestimatores, qui quod corporis magnitudine non aequamus elephants, velocitate ceruos, levitate aves, impetu tauros, saepissime conqueruntur: there are divers impudent, injurious, graceless censors, which will not stick to call God to a reckoning, why when at first he shaped man from the earth, he did not equalize his courage with the lions? why God did make the elephant more strong than him? why man was not as nimble as the do, why had he not what all the creatures else have? so durst the pitcher challenge his maker for the fashion, so man dare ask why he was not made better? And for our souls those far diviner creatures, how common is it with some to make that impious question, 
e Hieron. Zanichius de oberibus dei. part lib. & cap. 3. ●  cur talem in homine Deus non fecerit animam quae non peccare potuit? why in that other troup of intellectual spirits, when some Angels fell from their first blissful state, yet God kept some still in their glorious nature, he would not do as much for men on earth: why God would not endue some with such graces, as that at first they never could have sinned. Thus for our earthly prisons and our souls captived in them, man will dispute with god the cause of his creation, why one was mortal the other apt to sin: why god did not provide to make them better, why our souls and bodies had not another temper.  
And as for our condition and state in this world, so touching the next life and the world to come: many do not fear to move the like objections, concerning gods decree of man for everlasting: when they will search that dark and dangerous depth cur 
f calvinus instit. lib. 3. cap. 21. sect. 1.  ex communi hominum et promiscua turba alios ad salutem Deus, alios ad interitum prodestinarit, why from this intermingled store of men, which live and breath alike the common air, some should be Saints for heaven, some imps and brands for hell? this man should be received and marked of god for glory, that man should be rejected; and so reserved for vengeance? why god should save one here, and damn another by him, this man should be elected, and that man be a reprobate?  
And thus for both the worlds the greater and the lesser, man's proud ambitious heart is bold to search the cause, of Gods most hidden and secret abstruse will: why in the former he made and rules it so, and in the latter (for both parts of our nature, and for our life in this world and the next,) why God thus framed us here, and disposeth of us after. So exceedingly audacious is man's aspiring soul, to ask both that, and why God will do all things?  
But all this beadroll of offenders in this kind, as yet presents not Saint Peter's name among them, these may be justly attainted of this crime, but the accusation concerns not our Apostle: the hoodwinked Philosophers, and our late fond questionists, nay Es●ras the Scribe, jeremy the prophet and David the King, may well be taxed for searching of Gods will: but all this toucheth not the patiented in my Text, what is this to our saviours reprehension of Saint Peter? O yes (beloved) if we shall but observe, his question to his Master with as due circumspection, as since another man hath done in latter days, we shall found him culpable in the same transgression: Peter Quid autem hic, his question of Saint john, savoureth too much of that same imperfection. For 
g Laur Villaviccntius in vaug. St. johannis.  Petrus a Christo vocatus ut illum sequeretur, quid de johann facturus sit interrogat: quasi rationem postulans istius discretionis: ac si conditionem illius meliorem iudicans dixisset. Domine johannes, quid faciet iste: quare et ego cum illo (siquidem ipse manserit) non manebo? Peter being called by our Saviour to the cross, yet standing to question with his Master of Saint john, seemeth to expostulate the reason with Christ jesus, why he should make such difference betwixt him and his fellow: as if he should say. Master I perceive thou hast pricked me for a Martyr: I understand thy meaning, I shall be crucified. Be it so: but tell me I beseech thee O good Lord, why might not this man Saint john supply my place? were it not possible that he might serve the turn? Quid autem hic? I pray you and why not he? But if it be determined and thou hast passed the doom, that he shall scape & I must bide the torments, then tell me blessed Lord, resolve me (O sweet jesus) what is the reason of this thy strange appointment, why dost thou thus distinguish of thy Servants? He shall live long why should my death be hastened? he must go lose, and why should I be chained? Saint john shall sleep in peace, why should I climb the cross then? he shall have friends to close his dying eyes, why should I want such helpers? he shall have Disciples to wrap him in fair sindon, why should my sprinkled blood be my best winding sheet? he at his death shall have his Friends to comfort him, and why shall I have none, but such as will torment me? O son of God, thou Saviour of the world, tell me the reason and let me know the cause of these designments, and of this thy will, why I must be the martyr, and not this man Saint john? Quid autem hic, Lord why is this thy judgement? Thus our Apostle as forward as the best, will search the inducements of his masters will, and search to know the cause of his hid pleasure. Master (saith he) what shall become of john. Wherefore our Lord and blessed Saviour Christ, as before he had found him inquisitive in his works, and therefore chid him because he sought to know what he decreed to do with john hereafter: so finding him here curious in asking of his will, what moved him thus to purpose of them both, he could not refrain but object the second Article, against the Apostle for his trespass against God: as before he checked him for searching his future works, so here he must reprove him for ask the cause of his will, with Quid ad te? Peter why I will have the sentence so, why john shall scape and thou must dye, is not for thee to know. etc.  
And here, (right worthy and blessed Christians) you shall easily perceive the deseruednesse of this check, how necessary it was for the visitor of our souls, to read this latter branch of his first Article against the Apostle, for sifting the cause of his Lord and Masters will: if it please you to observe with me but these three short plain arguments: the unlawfulness, the impossibility and the danger of this question. For if in the first place: it were unlawful for Saint Peter, but to propound or put forth such a doubt or scruple: next, if it were by no means to be hoped, that his demand should have solution granted: and lastly if this question be full of wondrous danger: I know you will all think that it was high time indeed that Christ should control him for meddling with such knots, he must needs call to him with Petre Quid ad te? thou mayst not search the causes of my william.  
For the first of these, the unlawfullnesse of this question, that it was not meet for the Apostle to propound it: if interrogations of this narure shall appear in all your judgements, to be odious even to men, and so much more unpleasing unto God, I presume you will grant the validity of this proof.  
And surely for the reputation which such questions have with men, it is true which one saith, that de 
h calvinus instit. li. 1. cap. 14. sect. 1.  rebus incognitis altius inquirere, quam nobis scire permittat Deus, stultum sane & temerarium est: it is a rash and unadvised attempt, for men to ask that which God will not teach, or strive to know what he hath not disclosed: and not so only in terms of generality▪ but also in particular well said the self same Author, instancing in a question about the world's creation, that 
l Idem lib. 1. cap 14. 〈◊〉. 1.  si quis cum Deo expostulet, cur plenum centuplo superet va●uitas, erit haec pijs omnibus detestabilis petulantia: if any sinful wretch should be so far presumptuous as to demand what might persuade the Almighty, to enlarge the regions of the emptieayre, so much beyond the earth's encircled globe, all holy men might justly think and say, such insolence were hateful and to be abhorred. For whereas God's blessed and most sacred holy will, is well distinguished into two parts, that it is either voluntas beneplaciti, his hidden secret will, 
k Act. 1. 6. ●.  which God reserves in his own only knowledge, or else voluntas signi? his just revealed will, 
l Mat. 6. 10.  for whose obedience we daily pray to God: if no manfully know the whole sum of the latter, for 
m 1. Cor. 13▪ 12.  here (alas) the best know but in part: how much absurd and far unmeet is that, that men should search the causes of the former, and ask what mover Gods unrevealed will? If Peter for Gods will disclosed in his Writ, knew not the sum and substance even of that, but in 
n Mat. 8. 1●  a clear point doubted, 
o Acts. 1●. 14. 28.  of the calling of the Gentiles, it was unmeet he should presume to ask, what were the causes of his secret unknown pleasures: this is no other than if one should profess to see a needle, but not the place that it sticks in, that he will spy great wonders, which seethe not common objects.  
And verily if the world conceive so mean opinion, of this enquiring the cause of God's decrees, and of discussing the motives of his will, himself can no ways chose but mightily mislike such proud and bold demands, from mortal sinful men. If his most heavenly and secret hidden pleasure, be like the sacrifice amongst the Megalenses, 
p Cicero. de aruspicum responsis.  quoa tam occultum fuit ut non solum curiosos oculos excluderet, sed etiam & errantes, so private and remote, that neither curious nor wandering eye might view it: or like great Pluto's temple amongst the Eleans, 
q Coelius Rho. antiquar. lectionum. lib. 15. cap. 26.  Quod ne patens quidem ingredi quenquam fas erat, which though it were open yet might it not be entered: how can God like or suffer such demeanour, that men will pry where he would have things secret, or offer to intrude where he commands their absence? Man may pretend the cause of all his searching, to find the reason of gods deep designments is but to increase his knowledge and his skill: yea but a heathen man can herein well advise him that 
r Cicero de natura. dear. lib. 1.  Mala & impia est contra deos disputandi consuetudo, sive id ex animo fiat sive ex simultate, it ill beseems a mortal wretched man, to dispute with GOD the causes of his action, yea, though it were in words of course for fashion: GOD cannot brook such far sought inquisitions. Indeed it should seem he would not have us sift the dark inducements of his hidden will, for still he calls us to his blessed written word, with 
s Ioh 5. 39  Search that Book, 
t Luc. 10. 26.  it points the way to heaven, my will revealed is enough for you to learn. If so much of his pleasure as that Book can impart us, were not sufficient to chalk the way to bliss, (yea, that which now is extant and remaineth) why would Gods wisdom at any time have suffered some sparks of that fair light to have been clean extinguished as Enochs 
u Jude epist. vers. 14.  prophecy of which St. Jude reporteth, the 
x 1. Chr. 29. 29.  ancient Books compiled by Gad and Nathan, 
y 1. King. 4. 32.  the natural discourse which Solomon had of plants: his abstruse Parables, and passing wondrous songs: why did these perish, if the rest were not enough? or why did Christ in his most happy time, through that sweet story of his words & deeds, leave so much forth not chronicled nor writ, as if 
z joh. last chap. last verse.  it were penned would fill the world with Books? can we suppose that so much as remaineth is not sufficient to draw a line to heaven? or if the rest had been so needful too, our saviours power would not have kept it safe? O doubtless yes, he hath preserved for man, such plenteous store of his revealed will, as well may guide his soul the way to life. If this therefore be able to inform us, a means to compass the everlasting joys, why should man's haughty thoughts aspire and mount up further, to search that will which god hath not disclosed, to ask the reasons why he doth this or that thing? Surely, if nothing can keep him in his bounds, but that such secrecies must be examined by him, as our Saviour refeled the high Priests subtle question, their 
a Luc. 20. 2 4.  undenum potestas, with undenam baptismus, their demand of Christ's commission, with demand of john's religion: so will he answer such curious inquisitions, with semblable interrogations, with such like other questions, as here he doth with Peter our Apostle, return his Quid hic with Quid ad te? to let him know this question was not lawful.  
And thus much (beloved in our blessed Lord and Saviour) shall serve for the framing of my first intended argument, to wit, if wise men do hold this practice odious, if God himself so greatly do abhor it, that men should ask the cause of his deep councils, well might he in my Text reprove this curious scruple, as being a thing absurd and so unseemly.  
But as it is true of those most heavenly voices, wherewith in Paracise Saint Paul was made acquainted, not 
b 1. Cor. 1● 4.  only that they might not be disclosed to men, that would be no ways lawful: but that it was impossible for him to speak & utter them, it passed his skill to tell them: so may we avouch it concerning those hid causes, which move the Almighty to any of his councils: not only that the enquiring of these is interdicted, as simply unlawful of which I have briefly told you: but that the finding and gaining of such knowledge, is also difficult, nay rather 'tis impossible, no man can ever reach it. For voluntas dei causarum causa est: ibi ergo consistendum, nec extra nec ●ltra illam est ratio perquirenda: Gods holy will is the mother cause of causes, beyond whose time there can no search be had: She and she only is that Herculis columna, that furthest highest Pillar, in which may worthily be written and engraven Nihil ultra, past this make no enquiring If the reason of God's mercy, 
● Rom. 9 15.  c be because he will have mercy, and that which stirs his passions to compassion, be only his will to show his grace and favour, it is but vain to ask why God resolves so, or what induced him to such great love and goodness: if once we have found this cause, we must seek for no other: no more should Peter here have asked of Christ the reason why he should die, and john should scape the torments, it was not in his power to apprehended such knowledge, and therefore a second cause to make Christ check his question: if the solution be not possible, the demand deserves reproving. And certainly if the very Gospel be 
d 1. Tim. 1. 16  mysterium pietatis, if those blessed news of everlasting life, which in the Evangelists are openly proclaimed, be notwithstanding mystical and dark, it must needs be true of Gods more secret will, that 
e 2. Esdr. 4. 26.  quo erimas s●rutati magis, eo magis admirahim●r, the more we search what he decrees in heaven, the more still shall we wonder, and be amazed on earth: such questions breed admiration, but bring us no solution, 
f Peter martyr. in Gen. cap. 1.  human curiositati nisi eam retundendo satisfieri nequit, it is not apt and clear perspicuous aunswears, which curious people should look to have returned them: no rather due supression: such knots cannot be loosed, no answer can be given them. For (tell me I beseech you) is it possible in your judgements, for 
g Mat. 18. 7  holy men in this world to live and not be scandalised, or for 
h 2. Esd. 16. 15.  vacant sinners to scape God in the next world? can 
i Heb. 6. 4.  graceless vild apostates repent them at their pleasure, 
k Math 19 26.  or they which trust in riches attain the heavenly kingdom? could 
l Act. 2. 24.  jesus Christ be chained of death in his grave, or 
m Heb. 6. 18.  can his Father once falsify his word? O no beloved: to say the first were error, to hold these last were blasphemy. And yet no more for all his frequent questions, can man found out the cause of gods hid will, what moves him thus or so, man no ways can attain too. Let me (if it please you) exemplify this position, by a question which something resembles this of Peter's.  
Our Apostle asks the cause of gods disposing, of sundry men to several kinds of death: to wit why he on the cross, and john should dye in his bed: like which (for men's conditions in this life) some do demand (since all of us are Gods creatures) why some should flourish and some should be afflicted: but never yet could they of theirs, nor he of his find the reason. For the example which I told you of King Solomon had observed, 
n Eccle. 9 ●  that omnia omnibus aeque eveniunt, all things to all men do betide alike: the same condition sometimes befalls the lot, as well of pure ones as them that are unpure, as well of just men as of the wicked train: as well of him that sacrificeth, as him that shuns the temple. Surely this government which God holds in the world, made him to wonder and not without just cause: but when his admiration was turned to inquisition, and that his heart would search the cause of this: at last he was constrained to sit him down, and say, 
o Ecc. 9 1.  not I nor any man can well find forth the ground, why God should love or hate this man or that. Thus not wise Solomon could sound the wondrous depth, of gods great providence amongst poor men on earth. No more could Esdras that deepe-learned skilful. Scribe, (though 
p 2. Esdr. 4. 23.  he thought it but a mean question: & not of God's high secrets, to know quorsum in opprobrium datus fuit Israel, why Israel became reproachful to the heathen, and why the Law of Moses was contemned? why God's choice people were hated of the nations, and like weak Grasshoppers were tossed in every Kingdom? Cur vita ●llorum stupor et pavor, why all their life was naught but fear and trembling, and why God held them unworthy of his mercies?) he could not reach the reasons of God's purpose; 
q 2. Esdr. 4. 27.  the Angel told him they were above his compass: 
r Albertus' patavinus in evang. sec. Luc. cap. 16.  justo hec quidem judicio dei fiunt, sed occulto tamen, (as one saith well): indeed 
s Psa. 145. 17.  the Lord is righteous in all his ways, and holy in all his works, yea, but 
t job. 15. 8.  who hath known his hidden secret councils? you see not Solomon nor Esdras could attain it to know the cause of men's states in their lives: then why should Peter hope to learn or understand, why Christ will thus dispose of his or john's departure? Alas this aim was far above his scantling: the cause of God's great works can scarce be found of men: why will they then inquire the causes of his will?  
That rule is true which 
u Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. li. & cap. 1.  Aristotle hath, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where long experience is the mistress of the school, the scholars see the work, but know not how it is done: that this or that is so their eyes are true informers, but whence the effects do rise, their minds cannot resolve them. Else let the Orator ingeniously confess, how far his learning could serve him in this kind: he knoweth that 
x Cicero de na tura dear. lib. 1.  Aristolochia ad morsu serpentis valet, sed cur valeat, nescit: that such a root will purge the stomach or the brain, that hart-wort is good against the Serpent's sting: but why this root is good for one pain and not another, it was a point that past his greatest skill. So said another, that there be 
y Coelius Rho. antiquar. lectionum. lib. 16. cap. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some certain secret and hidden proper qualities, which are inhaerent in the creatures nature: the truth whereof each child may soon discern, but whence they come the wisest cannot know, as why the Ostrich can digest cold iron, but Lions cannot. Questionless, if the wisest men could not attain to know the cause of secrets even amongst the creatures, why they have this or that strange operation how should the Apostle so far sooth himself, as to suppose he could seek out and find the cause of God's decrees in heaven above? God wots, this was an open overweening, he knoweth not God's great works, yet would he search the causes. But if there be no remedy, but needs he will discuss, why Christ should thus determine of his death, if he with Esdras will vex himself with 
z Esdt. 5. 34  grief, in striving to comprise the ways of God in heaven, let him first answer what God demands by his Angel, and then expect an answer to this question. Can blessed Peter by his greatest skill, 
a 2 Esdr. 5. 36. 37.  give a true quotient of all things yet to come? or gather up the drops of rain which once are scattered? can he make fresh the flowers which have been withered? or set wide open the secret vaults of the earth? can he let lose the winds from out their caves? or draw a counterfeit of man's thin airy voice? Can our Apostle perform these strange great wonders? If not, then let him say as did that holy Scribe, 
b 2. Esdr. 5. 38.  O Lord, good Lord, who can know all these secrets? none but such people as devil with thee in glory: but as for me (poor simple blined man, I cannot reed the things whereof thou askest: and he shall hear an answer strait from heaven, that ᶜ if these things on earth do 
● 2. Esd. ●. 40.  so much daunt and pose him, God's ordinance above must needs be past his learning. If the unreveyled will of God which he keeps close in the clouds, be that high Pillar, beyond which we may not pass: if Solomon and Esdras could not found forth the cause of men's so turbulent conditions in the world: if he himself cannot assign the reason of less effects which daily fall in nature, verily, as the wise man said to all that thirst for knowledge, ᵈ that there 
● Eccles. 3. 24.  are many things spoken of above man's weak capacity: so will our Saviour remember to Saint Peter, that the finding of his will passeth his understanding, with Quid ad te? good Peter, my Apostle, why I dispose of john and thee in such an order, that he shall stay behind, and thou must strait come after me, is more than thou canst learn, thy mind cannot conceive it, Quid id ad te? and so forth, saith his Master, thy soul doth fly a pitch above her strength.  
And thus far (most dearly beloved Christians) you have received those two main arguments, which led our Saviour to this taxing of Saint Peter: one rising from the view of the unlawfulness of this question, 
e August. homilia i● johannem, 35.  for (if the Scriptures be via fidei, quae ad cubiculum regis perducit, in quo sunt omnes scientiae & sapienciae the sauri absconditi, that delightful way of faith, which can conduct us to the great kings wedding chamber) for men to leave this road, and run by other bypaths, must needs be checkte by Christ, as a practise too unseeming. The other taken from a due regard, of that event which issueth of these questions, to wit, that 
f calvinus instit. lib. 3. cap. 21. sect. 2.  Quoniam hic ambulandum est, & proficiendun & crescendum semper, capacia hic non sunt corda nostra earum rerum, quas alibi tamen capere valebimus, because man whilst he lives, must still and still be learning, and his knowledge must be maimed till he see God in his Kingdom, therefore for Peter to think he could attain, even the secretest motives of Gods most holy will, was but a vain deluding of himself: so that our Saviour to wake him from his dream, might well call to him Heus Petre, Quid ad te? Peter, thou hopest for that thou canst not have.  
Now after that ye have heard these two first grand reasons, that g neque 
● Calvinus instit. lib. 1. cap. 14. ●●ct. 1.  fas est neque expedit, it was neither lawful for the Apostle to demand, nor ever possible that he should learn or know, why Christ determined so of john and him: suffer me I beseech you▪ briefly to add the third and last, and you shall see how requisite it was for Christ to call in Peter's present question, because it was a matter of such danger. It is true that ʰ Quae nobis patefacienda 
● Idem ibidem lib. 3. cap. 21. section. ●.  censuit voluntatis suae arcana, ea verbo suo nobis prodidit Deus, & quatenus nostra interest, nobisque conducere providebat, censuit, God in the secrets of his wisdom; and bounty of his love, hath in the Scriptures as in a shining mirror, given us a sight of so much of his will, as he did see might prove expedient for us, & this we may be bold to view and look on daily: but there 
i Eccles. 3. 23  are secrecies in his unreveyled will, which are not fit for men to search and scan, they cannot do it without apparent danger. And if you ask me what peril may ensue, if we shall dare to pry into the private motives, why he doth thus or so as Peter doth of john, why he shall stay behind him): I may tell you in one word, that from this curious boldness, in this world errors spring, and in the next world vengeance: either of them able to move our blessed Master with Quid ad te? to warn us of such danger.  
Of the first, he admonished us long since by Syraches' son, who wishing us in many of God's works, to keep a modesty, and not too busily to sift or to discuss them, backs his persuasion with this most powerful reason, 
k Eccles 3. 25.  Mulios enim supplantavit suspicio illorum, & sensus eorum in vanitate detinuit, for the meddling with such questions, hath beguiled many people, & in their judgements engendered evil opinions. And not unlike, when in such inquisitions, the Father of all lies makes offer of his service. For one hath well observed, that which our days makes proof of, that 
l Peter martyt. in Gen. cap. 13. Verse 19  Quum homines curiosi futurarum rerum sciendarum anxietate tenentur, nihil intentatum relinquunt, ut id consequantur, quare tum diabolus facile se videt admittendum, quum tanta alicuius rei cupiditate nos aestuaare sentit: ideoque suas artes adhibet ut deludamur, etc. when curious sinful men will know what shall be hereafter & search those things which god hath not revealed, the devil presents himself: and rather than not find it, men sometimes ask such questions of evil spirits. So did King Saul when going to the field, he first asked counsel by the holy Priest, whose should the day be, the Philistines or his but when God made that wicked Prince no answer, neither by urim, by Prophets, nor by dream, forthwith a 
m 1. Sam. 28. 17.  wizard must be sought to tell him, the cunning woman of Endor must disclose the event: if not the man of God, a witch must show him future's, and if the Lord will not resolve him, the Devil shall do it for him: seek me a woman (saith Saul) that hath a familiar spirit. And so to this day (God knoweth) there are too many, which not content with that which God hath taught them, must run to Conjurers, and seek Magicians out, to know what things shall afterwards befall them, what marriage, children, wealth, and kind of death: unwise to sue to such a kind of wisemen, and cursed to have hell's mouth to be their Oracle: yet hither runs man's restless curiosity, which is not satisfied with that which God delivereth. They are hard bestead that for good turns, crouch to the Devil as Patron: but so do they full often which ask of things to come, and yet his answers are but lies and errors, which they receive in these their inquisitions. So that the first harm which comes from these demands, is gross delusions in this world from the Devil.  
And verily if this be the first fruit of these questions, fowl noted errors which Satan still suggesteth, when man will search into God's secret counsels: it is not likely but other evils will follow but God will plague this sin even in the next world also. Nam 
n Calvinus inst● lib.  aequum non est ut quae abscondita esse Deus 
3. Cap 21. sect. 1.  noster voluit, impunè homo excutiat, et sapientiae sublimilitatem (quam adorari non apprehendi voluit) ab ipsa aeternitate evoluat. It is not fit that sinners should scape scotfree, which will unfold what God hath closely folded, and spread abroad what he hath wrapped together, which needs will pry into his blessed will, which he would have from all men still concealed. Peter could not be ignorant of this danger: for he had heard Gods sharp & dreadful doom, 
o Num. 4. 10.  that if the Levites offered but to see, when by Aaron's sons the sanctuary was folded, nothing but death should expiate that sin: & he had learned what rigorous execution, God had performed in wrath amongst the Bethshemites, when 
p 1. Sam. 61. 19 20.  for one glance into his holy Ark, above fifty thousand were slain by him at once: so hot and zealous is God's inflamed wrath, when men will sift that which he would have hidden, when they will ransack more than he permitteth.  
So that if within a few days after this, our Saviour reproved the whole synod of the Apostles, for ask but 
q Act. 1. 6.  an volverit, if it stood with his good pleasure at that time to restore the kingdom unto Israel, he must needs here reprehend Saint Peter's dangerous question of cur volverit, what did persuade or lead him, to make this difference between himself and his fellow: if the enquiring of his will were counted so offensive, to ask the cause of his will must needs be more displeasing, and urge our Saviour to return his answer, not with Non vestry refert, sirs this belongeth not to you, but with Quid tua refert, Peter why askest thou such a question?  
And thus (right Honourable and beloved in Christ jesus) you have heard what it was which might induce our Saviour, to tax Saint Peter for making such pursuit, in finding forth the cause of his Lord and Master's will▪ to wit, if in itself the question were unlawful, if from his Saviour no answer could be gotten, if to the Questionist it might have proved obnoxious, his master had just cause to control him in my text: and when he sought to learn and know the reason, why john should stay, and he should die a martyr, to tell him Nihil ad te, thy question is too curious.  
And here the dials hand would persuade me to dismiss you, as having now read out the latter branch of that first article which Christ doth here object against Saint Peter for his trespass towards him: namely as first he deserved sharp reprehension, for being curious in his masters future works, whilst he would learn what should become of john, so here how he is checkte for sifting of his will, whilst he will know why he, not john should suffer. But because I hold it a great and gross offence, for men to teach the ear, and not to touch the heart, to enlighten the understanding, and not to move the affections, I must needs by your patience tell you of one crime, which deserves reproof amongst us Christians, like this of Peter's controlled by our Saviour. It is true which a 
r Augustin.  good and holy Father of the Church saith, that neminem Deus liberat nisigratuita misericordia, nec quenquam damnat nisi aequissima veritate, there was never man yet whom God received to glory, but his felicity did spring from his mere mercy: nor he never did condemn a sinner's soul, but he read the sentence out of his righteous Book: and yet though our condition which shall be in the next world, be thus determined by Gods most perfect justice, 
s Gregorius cap. 27. in Euaug. johannis.  Multi sunt qui perscrutari appetunt, cur quum unus eligatur alius repellitur, there are a number in this world, and in every place too many, which do not fear to ask what may be the cause or reason, why God should save some men, and yet condemn some other, like those which wonder amongst old jessa's children, when 
t Sam. 16. 6 11.  Samuel came from God to anoint a King, why he choose poor David, a little shepherd-boy, and past by Eliab, that goodly man of person: or like 
u Gen. 48. 18.  good joseph▪ which when his father jacob, with his weak trembling hands blessing his hopeful Nephews, preferred young Ephraim before Manasses the elder, asked what he meant to lay his arms so cross, with his left hand on the first-born, and his right hand on the younger: or like those curious people which fain would find the cause, why Christ 
x Mat. 8. ●●  amongst the Gergesens would cast Devils out of strangers, and 
y Luc. 22. ●  yet at his own Table let him enter into judas. Now whereas Peter would learn of Christ the cause, of living or dying in this wild brickle world: so these men will strive that God may show a reason, why some shall live or perish in the next. But let me tell you▪ O good Christians let me tell you, if Christ did check Saint Peter's question here, for ask but the cause of things which were in this life: surely if you will call GOD to his answer for the other, why he ordains our Souls to pain or joy, he can not choose but plague such bold impiety, such curious questions may not go long unpunished. For what is there (I beseech you) in this demand of Saint Peter, which did extort our saviours reprehension, but it is as much, nay far much more in yours, when you will ask the cause of God's decrees? was his unlawful, and did it not beseem him, unto his Lord and master to make so vain a motion? why yours is worse, your question is more unfitting, for 
z Rom. 9 20.  shall man presume to call God to a reckoning, or 
a Math. 20 15.  the servant ask an auditte of his master, why thus or so he hath bestowed his substance? 
b Horatins  caepit amphora & dum rota vertitur, exit urceus, the potter sitting down to work, did mean to make a flagon, but in turning of his wheel, it proved an ill-shaped pitcher: 
c Rom. 9 21.  shall the clay start up, and plead the matter with the work man? what 
d Esay 10. 15.  shall the tool exult against the Carpenter, or the saw against him that heats it in the timber? what shall the rod resist against the striker, or the staff dispute with him that holds it for to walk with? O no beloved in our Saviour jesus Christ, 
e Rom. 9 20.  the creature must not plead with him that did created it, nor man ask reasons of Gods eternal counsels. If he hate 
f Rom. 9 11.  Esau, yea in his mother's womb, why 
g Mat. 20. 15.  may he not with his own do that which is his pleasure? 
h Author de vocatione gentium.  Nos in quotidiana besitarum mactatione iniusti esse nolumus, nec sumus: dei tamen respectu nos, non sumus tanti, quanti nobis vel minimus culex. we which for our sustenance kill sheep, and slay the Oxen, yet will not be thought injurious in this slaughter: and yet (God wotts) the best of all man's offspring, is no whit better (if the reference be to God then is to us the smallest gnat or fly: if we kill these and put to death at pleasure, 
i Rom. 11. 32.  God which did once conclude all under sin, may well reject some men for their misdoings.  
And if God 
k Rom. 11. 13.  will take jacob into favour, why may he not? when sinful mortal man, may in 
l Author de vocatione gentium.  domum suam recipere aut excludere quem vult et quia vult, receive and entertain under his Cottage roof, or else exclude and shut forth of his doors, what man he will and yet not give account, but only this I will because I william. If this be lawful for us poor men on earth, why should it be denied to God the King of heaven? why will you ask his reasons? this is too much unseeming.  
Or were this question lawful that you might search the cause, why God electeth one & yet rejects another, yet what a bootless work is this? to toil your restless souls, in seeking that which you can never find? Could Peter learn from Christ, what made him so determine, that john should live to honourable age, and he must needs be martyred? Not, not: you see he is checked, but never answered, he could not reach such knowledge. No more shall you when your audacious hearts, have curiously entered the depth of God's great works, be ever able to attain such skill, as for to find why he hath thus decreed 
m Idem ● bidem.  liberatur sane pars hominum part pereunte: sed quare horum misertus sit et non illorum Deus, nulla scientia comprehendere potest.  
It is true indeed, God chooseth some, and reprobateth others: one in the field shall scape, another must be damned: one 
n Luke. 17. 34. 35. 36  grinding in the mill shall go to joys; another unto torments: in the self-same bed one shall be saved, and the other be rejected: but why this man goeth to heaven, and that man must to hell, no mortal wight can ever know the reason.  
Or say your question were lawful, yea, and possible that God would let you ask, and you might know the causes, why he thus ordereth the souls of us poor wretches, that some are vessels of honour, some of shame: yet remember, I beseech you (even for his blessed sake that bought us with his bloodshed.) O remember holy Christians, that 
o Ca●uinu● instit. lib. 3. cap. 25. sect. 1.  Quum in praedestinationem inquiritis, divinae sapientiae adyta p●netratis, quo si confi●enter & secure prorum patis, nec quo curiositatem vestram satietis assequemini, & laberynthun cuius nullus reperietur exitus, ingrediemini: when you rave so deeply into these hidden orders which by the Trinity were all set down in heaven, you take indeed a high and stately flight, but you shall found your wings set on but with soft wax: you seek dark secret causes, but the effects will be confusion, once peeping into the Ark, will put you in great hazard.  
Wherefore right Honourable, right Worshipful, and beloved in our Saviour, if this one question, which so many in these days, presumptuously dare ask concerning our creator, why when all of us equally are the workmanship of his hands, yet some are destinyed for heaven, & some for hell, doth so much resemble this question of Saint Peter, when he would know why this should be Christ's pleasure, that he must to the cross, yet john should still remain: and since you have heard how worthy of reproving both that of Peter's, and this of yours is deemed: as in propounding, being questions too unlawful, for getting answer past hope of possibility: & lastly in consequent, exceeding full of danger: let me in the meekest manner beseech you (holy Christians) to learn that from this Scripture, which once a holy Saxon, writing the life of jesus Christ our Saviour, said Peter's master would teach us in this Text: that is, 
p Ludolphus de vita Christi. part, 2. cap. 73.  ultra ea quae illi placent non quaerere, nec plusquam oportet circumscrutari: contenting ourselves with Gods most sacred will, which he so lovingly hath taught in holy writ, never to seek or strive to know his pleasure, which is kept secret in his own blessed breast: much less to ask the cause, or search the reason, why God determines thus or so of his creatures. Or if you knew not him, or will not need his counsel, then listen to 
q Eccl. 3. 22 23  jesus that famous son of Syrach, and he will wish you not to seek out hard things, nor spend your thoughts in points too mighty for you: for what need you search those things which are secret? to sift God's hidden will, by no means can concern you.  
But if you will still use this Curiosity, and neither precept nor reason can withdraw you, than I must tell you (even for mine own discharge) that God will one day object this sin against you, as here Christ jesus reproves it in Saint Peter, with Quid ad te? Peter, why askest thou such things? why makest thou such a question?  
It remaineth after this second branch of our saviours former article, imputed to the Apostle in this present visitation, I should proceed in order to that which followeth, the second main part of the subject of his sin, which is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his busy meddling in other men's affairs: for his question is of john, and nothing of himself. But jest I hold you overlong, in reading too much at once, I think it expedient in regard the time is past, before I rehearse the second Article of Christ jesus, (the chief shepherd of the flock) against Saint Peter's question, to pronounce from the great Lawgiver, upon your blessed souls, that heavenly benediction which he enjoined by Moses, 
r Numb. 6. 24. 25. 26.  when he commanded us to say to you his people:  
The Lord God bless you, and Abraham's God defend you: the Lord make his face to shine amongst you, and be merciful to you all: the Lord lift his comfortable countenance upon you, and give you all his everlasting peace. Amen. * ⁎ *  
FINIS.